7. Riyayatu li Huquqillah: Keeping the rights of God by Al Muhasibi part 7

الرِّعَايَةُ لِحُقُوقِ اللَّهِ

Al-Riʿāyatu li-ḥuqūqi Allāhi

Arrogance and Humility

Printed pages 467–539

الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ

Al-Ḥārith ibn Asad al-Muḥāsibī

Source page 467

كِتَابُ الْكِبْرِ

Kitābu al-kibri

The Book of Arrogance

Source page 469

بَابُ وَصْفِ الْكِبْرِ وَشُعَبِهِ وَشَرْحِ وُجُوهِهِ

Bābu waṣfi al-kibri wa-shuʿabihi wa-sharḥi wujūhihi

Chapter describing arrogance, its branches, and its forms

قُلْتُ: وَمَا الْكِبْرُ؟ وَمِمَّ يَكُونُ؟

Qultu: Wa-mā al-kibru? Wa-mimma yakūnu?

I said: “What is arrogance, and from what does it arise?”

قَالَ: إِنَّ الْكِبْرَ مِنْ عَظِيمِ الْآفَاتِ، عَنْهُ تَشَعَّبَ أَكْثَرُ الْبَلِيَّاتِ، يُسْتَوْجَبُ بِهِ مِنَ اللَّهِ عَزَّ وَجَلَّ سُرْعَةُ الْعُقُوبَةِ وَالْغَضَبِ، لِأَنَّ الْكِبْرَ لَا يَحِقُّ إِلَّا لِلَّهِ عَزَّ وَجَلَّ، وَلَا يَلِيقُ وَلَا يَصْلُحُ لِمَنْ دُونَهُ؛ إِذْ كُلُّ مَنْ سِوَاهُ عَبْدٌ مَمْلُوكٌ، وَهُوَ الْمَلِيكُ الْإِلَهُ الْقَادِرُ، فَعَظُمَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ الْكِبْرُ ذَنْبًا، إِذْ كَانَ لَا يَلِيقُ بِغَيْرِهِ،

Qāla: ʾInna al-kibra min ʿaẓīmi al-ʾāfāti, ʿanhu tashaʿʿaba ʾaktharu al-baliyyāti, yustawjabu bihi mina Allāhi ʿazza wa-jalla surʿatu al-ʿuqūbati wa-al-ghaḍabi, li-ʾanna al-kibra lā yaḥiqqu ʾillā li-llāhi ʿazza wa-jalla, wa-lā yalīqu wa-lā yaṣluḥu li-man dūnahu; ʾidh kullu man siwāhu ʿabdun mamlūkun, wa-huwa al-malīku al-ʾilāhu al-qādiru, fa-ʿaẓuma ʿinda Allāhi ʿazza wa-jalla al-kibru dhanban, ʾidh kāna lā yalīqu bi-ghayrihi,

He said: “Arrogance is one of the great afflictions; most calamities branch out from it. It earns swift punishment and anger from God, mighty and majestic, because supreme greatness belongs only to God, mighty and majestic, and neither befits nor is appropriate to anyone beneath Him. Everyone other than Him is an owned servant, while He is the sovereign King, the God who has power. Arrogance is therefore an enormous sin in the sight of God, mighty and majestic, since it does not befit anyone else,

فَإِذَا فَعَلَ الْعَبْدُ مَا لَا يَلِيقُ إِلَّا بِالْمَوْلَى عَزَّ وَجَلَّ اشْتَدَّ غَضَبُ الْمَوْلَى تَعَالَى عَلَيْهِ.

Fa-ʾidhā faʿala al-ʿabdu mā lā yalīqu ʾillā bi-al-mawlā ʿazza wa-jalla ishtadda ghaḍabu al-mawlā taʿālā ʿalayhi.

so when the servant does what befits only the Master, mighty and majestic, the anger of the Master, exalted is He, toward him becomes severe.

أَلَا تَرَى مَا يَرْوِى أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ:

ʾA-lā tarā mā yarwī ʾAbū Hurayrata ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «ʾInna Allāha ʿazza wa-jalla yaqūlu:

Do you not see what Abū Hurayrah relates from the Prophet, may God bless him and grant him peace, that he said: ‘God, mighty and majestic, says:

الْكِبْرِيَاءُ رِدَائِي وَالْعَظَمَةُ إِزَارِي، فَمَنْ نَازَعَنِي فِيهِمَا أَدْخَلْتُهُ نَارِي» فَيَسْتَحِقُّ الْمُتَكَبِّرُ أَنْ يَقْصِمَهُ اللَّهُ عَزَّ وَجَلَّ وَيَحْقِرَهُ وَيُصَغِّرَهُ، إِذْ جَازَ قَدْرَهُ وَتَعَاطَى مَا لَا يَصْلُحُ لِمَخْلُوقٍ؛ وَكَمَا يُرْوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَنْ عُمَرَ رَضِىَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: «مَنْ تَوَاضَعَ لِلَّهِ عَزَّ وَجَلَّ رَفَعَهُ اللَّهُ هَكَذَا، وَمَنْ تَكَبَّرَ هَكَذَا وَضَعَهُ اللَّهُ هَكَذَا».

Al-kibriyāʾu ridāʾī wa-al-ʿaẓamatu ʾizārī, fa-man nāzaʿanī fīhimā ʾadkhaltuhu nārī» fa-yastaḥiqqu al-mutakabbiru ʾan yaqṣimahu Allāhu ʿazza wa-jalla wa-yaḥqirahu wa-yuṣaghghirahu, ʾidh jāza qadrahu wa-taʿāṭā mā lā yaṣluḥu li-makhlūqin; wa-ka-mā yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama wa-ʿan ʿUmara raḍiya Allāhu ʿanhu ʾannahu qāla: «Man tawāḍaʿa li-llāhi ʿazza wa-jalla rafaʿahu Allāhu hākadhā, wa-man takabbara hākadhā waḍaʿahu Allāhu hākadhā».

“Grandeur is My cloak and greatness My waistcloth. Whoever contests them with Me, I will bring into My Fire.”’ The arrogant person deserves to be broken by God, mighty and majestic, despised and brought low, because he has exceeded his standing and laid claim to what is inappropriate for a creature. Likewise, it is related from the Prophet, may God bless him and grant him peace, and from ʿUmar, may God be pleased with him, that he said: ‘Whoever humbles himself before God, mighty and majestic, God raises him like this; whoever exalts himself like this, God lowers him like this.’

Source page 470

وَعَنِ ابْنِ عَبَّاسٍ رَضِىَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا مِنْ بَنِي آدَمَ إِلَّا وَفِي رَأْسِهِ حَكَمَةٌ بِيَدِ مَلَكٍ، فَإِنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ إِلَى السَّمَاءِ السَّابِعَةِ، وَإِنْ أَرَادَ أَنْ يَرْفَعَ نَفْسَهُ وَضَعَهُ اللَّهُ فِي الْأَرْضِ السَّابِعَةِ».

Wa-ʿani ibni ʿAbbāsin raḍiya Allāhu ʿanhu ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qāla: «Mā min banī Ādama ʾillā wa-fī raʾsihi ḥakamatun bi-yadi malakin, fa-ʾin tawāḍaʿa li-llāhi rafaʿahu Allāhu ʾilā al-samāʾi al-sābiʿati, wa-ʾin ʾarāda ʾan yarfaʿa nafsahu waḍaʿahu Allāhu fī al-ʾarḍi al-sābiʿati».

From Ibn ʿAbbās, may God be pleased with him, that the Prophet, may God bless him and grant him peace, said: ‘There is no child of Adam without a bridle on his head held by an angel. If he humbles himself before God, God raises him to the seventh heaven; if he seeks to raise himself, God lowers him into the seventh earth.’

وَعَنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ».

Wa-ʿan ʿAbdi Allāhi bni Salāmin qāla: Samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama yaqūlu: «Lā yadkhulu al-jannata man fī qalbihi mithqālu ḥabbatin min khardalin min kibrin».

From ʿAbd Allāh ibn Salām, who said: ‘I heard the Messenger of God, may God bless him and grant him peace, say: “Someone whose heart contains a mustard seed’s weight of arrogance will not enter the Garden.”’

وَعَنْ سَلْمَانَ الْأَغَرِّ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيمَا يَحْكِى عَنْ رَبِّهِ عَزَّ وَجَلَّ قَالَ: «الْكِبْرُ رِدَائِي وَالْعَظَمَةُ إِزَارِي، فَمَنْ نَازَعَنِي أَحَدَهُمَا قَذَفْتُهُ فِي النَّارِ».

Wa-ʿan Salmāna al-ʾAgharri ʿan ʾAbī Hurayrata ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fīmā yaḥkī ʿan rabbihi ʿazza wa-jalla qāla: «Al-kibru ridāʾī wa-al-ʿaẓamatu ʾizārī, fa-man nāzaʿanī ʾaḥadahumā qadhaftuhu fī al-nāri».

From Salmān al-Agharr, from Abū Hurayrah, from the Prophet, may God bless him and grant him peace, reporting from his Lord, mighty and majestic, who said: ‘Supreme greatness is My cloak and majesty My waistcloth. Whoever contests either with Me, I will cast him into the Fire.’

وَعَنْ كَعْبٍ: «مَا مِنْ عَبْدٍ إِلَّا وَفِي رَأْسِهِ حَكَمَةٌ بِيَدِ مَلَكٍ، فَإِنْ تَوَاضَعَ رَفَعَهُ اللَّهُ، وَقَالَ: انْتَعِشْ أَنْعَشَكَ اللَّهُ، وَإِنْ تَكَبَّرَ وَضَعَهُ، وَقَالَ: اتَّضِعْ وَضَعَكَ اللَّهُ».

Wa-ʿan Kaʿbin: «Mā min ʿabdin ʾillā wa-fī raʾsihi ḥakamatun bi-yadi malakin, fa-ʾin tawāḍaʿa rafaʿahu Allāhu, wa-qāla: Intaʿish ʾanʿashaka Allāhu, wa-ʾin takabbara waḍaʿahu, wa-qāla: Ittaḍiʿ waḍaʿaka Allāhu».

From Kaʿb: ‘There is no servant without a bridle on his head held by an angel. If he humbles himself, God raises him, and the angel says: “Rise; may God raise you!” If he grows arrogant, He lowers him, and the angel says: “Sink low; may God lower you!”’

Source page 471

فَيَسْتَأْهِلُ الْمُتَكَبِّرُ أَنْ يَضَعَهُ اللَّهُ وَيُحَقِّرَهُ وَيُصَغِّرَهُ فِي الدُّنْيَا وَالْآخِرَةِ؛ أَلَا تَرَى أَنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: وَالْمَلَائِكَةُ بَاسِطُوا أَيْدِيهِمْ إِلَى قَوْلِهِ: وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ.

Fa-yastaʾhilu al-mutakabbiru ʾan yaḍaʿahu Allāhu wa-yuḥaqqirahu wa-yuṣaghghirahu fī al-dunyā wa-al-ʾākhirati; ʾa-lā tarā ʾanna Allāha ʿazza wa-jalla yaqūlu: Wa-al-malāʾikatu bāsiṭū ʾaydīhim ʾilā qawlihi: Wa-kuntum ʿan ʾāyātihi tastakbirūna.

So the arrogant person deserves to be lowered, despised, and diminished by God in this world and the next. Do you not see that God, mighty and majestic, says: ‘While the angels stretch out their hands,’ through to His words, ‘And you were too arrogant to heed His signs’?

ثُمَّ قَالَ تَعَالَى لِأَهْلِ النَّارِ: ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا فَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ.

Thumma qāla taʿālā li-ʾahli al-nāri: Udkhulū ʾabwāba Jahannama khālidīna fīhā fa-biʾsa mathwā al-mutakabbirīna.

Then He said, exalted is He, to the people of the Fire: ‘Enter the gates of Hell, remaining there forever. How wretched is the dwelling of the arrogant!’

ثُمَّ أَخْبَرَ عَزَّ وَجَلَّ أَنَّ أَشَدَّ أَهْلِ النَّارِ عَذَابًا أَشَدُّهُمْ عِتِيًّا عَلَى اللَّهِ عَزَّ وَجَلَّ وَأَنَّهُمُ الْمُتَكَبِّرُونَ. وَتُحْمَلُ عَلَيْهِمْ أَوْزَارُهُمْ وَأَوْزَارُ الضُّعَفَاءِ الَّذِينَ اتَّبَعُوهُمْ، قَالَ اللَّهُ عَزَّ وَجَلَّ حِينَ ذَكَرَ جُثَاهُمْ حَوْلَ جَهَنَّمَ: ثُمَّ لَنَنْزِعَنَّ مِنْ كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَنِ عِتِيًّا.

Thumma ʾakhbara ʿazza wa-jalla ʾanna ʾashadda ʾahli al-nāri ʿadhāban ʾashadduhum ʿitiyyan ʿalā Allāhi ʿazza wa-jalla wa-ʾannahumu al-mutakabbirūna. Wa-tuḥmalu ʿalayhim ʾawzāruhum wa-ʾawzāru al-ḍuʿafāʾi alladhīna ittabaʿūhum, qāla Allāhu ʿazza wa-jalla ḥīna dhakara juthāhum ḥawla Jahannama: Thumma la-nanziʿanna min kulli shīʿatin ʾayyuhum ʾashaddu ʿalā al-Raḥmāni ʿitiyyan.

Then He told us, mighty and majestic, that those who suffer most severely in the Fire are those most rebellious toward God, mighty and majestic, and that these are the arrogant. Their own burdens and the burdens of the weak who followed them are laid upon them. God, mighty and majestic, said when He mentioned their kneeling companies around Hell: ‘Then We will surely draw out from every group those most rebellious toward the All-Merciful.’

قِيلَ فِي التَّفْسِيرِ: بَدَأَ بِالْأَكَابِرِ فَالْأَكَابِرِ جُرْمًا.

Qīla fī al-tafsīri: Badaʾa bi-al-ʾakābiri fa-al-ʾakābiri jurman.

It is said in the commentary: ‘He began with those greatest in guilt, then those next greatest.’

وَقَالَ اللَّهُ عَزَّ وَجَلَّ: فَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ قُلُوبُهُمْ مُنْكِرَةٌ وَهُمْ مُسْتَكْبِرُونَ.

Wa-qāla Allāhu ʿazza wa-jalla: Fa-alladhīna lā yuʾminūna bi-al-ʾākhirati qulūbuhum munkiratun wa-hum mustakbirūna.

God, mighty and majestic, said: ‘Those who do not believe in the hereafter have hearts that deny, and they are arrogant.’

ثُمَّ قَالَ عَزَّ وَجَلَّ قَائِلًا: لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ.

Thumma qāla ʿazza wa-jalla qāʾilan: Li-yaḥmilū ʾawzārahum kāmilatan yawma al-qiyāmati wa-min ʾawzāri alladhīna yuḍillūnahum bi-ghayri ʿilmin.

Then He spoke, mighty and majestic, saying: ‘So that on the Day of Resurrection they may carry their burdens in full, and some of the burdens of those they lead astray without knowledge.’

Source page 472

وَقَالَ عَزَّ وَجَلَّ: يَقُولُ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا لَوْ لَا أَنْتُمْ لَكُنَّا مُؤْمِنِينَ.

Wa-qāla ʿazza wa-jalla: Yaqūlu alladhīna istuḍʿifū li-alladhīna istakbarū law lā ʾantum la-kunnā muʾminīna.

He said, mighty and majestic: ‘Those who were treated as weak will say to those who were arrogant, “Had it not been for you, we would have been believers.”’

وَقَالَ اللَّهُ عَزَّ وَجَلَّ يَصِفُ بِهِ قَوْمَ صَالِحٍ: قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَ تَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ.

Wa-qāla Allāhu ʿazza wa-jalla yaṣifu bihi qawma Ṣāliḥin: Qāla al-malaʾu alladhīna istakbarū min qawmihi li-alladhīna istuḍʿifū li-man ʾāmana minhum ʾa taʿlamūna ʾanna Ṣāliḥan mursalun min rabbihi.

God, mighty and majestic, said, describing Ṣāliḥ’s people in these terms: ‘The leaders of his people who were arrogant said to those who were treated as weak, to those among them who believed, “Do you know that Ṣāliḥ has been sent by his Lord?”’

فَأَخْبَرَ أَنَّ الْمُسْتَكْبِرِينَ هُمْ أَهْلُ الْجَحْدِ لِلَّهِ تَعَالَى وَالْخِلَافِ عَلَيْهِ، وَأَهْلُ الصَّدِّ عَنْ سَبِيلِهِ لِلضُّعَفَاءِ، وَأَهْلُ الْخِلَافِ عَلَى الرُّسُلِ وَالْأَنْبِيَاءِ، وَقَالَ اللَّهُ عَزَّ وَجَلَّ: إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ.

Fa-ʾakhbara ʾanna al-mustakbirīna hum ʾahlu al-jaḥdi li-llāhi taʿālā wa-al-khilāfi ʿalayhi, wa-ʾahlu al-ṣaddi ʿan sabīlihi li-al-ḍuʿafāʾi, wa-ʾahlu al-khilāfi ʿalā al-rusuli wa-al-ʾanbiyāʾi, wa-qāla Allāhu ʿazza wa-jalla: ʾInna alladhīna yastakbirūna ʿan ʿibādatī sayadkhulūna Jahannama dākhirīna.

He thus told us that the arrogant are those who deny God, exalted is He, and oppose Him, who turn the weak away from His path and oppose the messengers and prophets. God, mighty and majestic, said: ‘Those who are too arrogant to worship Me will enter Hell abased.’

يَعْنِى صَاغِرِينَ وَكَذَلِكَ يُحْشَرُونَ.

Yaʿnī ṣāghirīna wa-kadhālika yuḥsharūna.

He means humiliated, and that is how they will be gathered.

وَقَالَ ابْنُ عُمَرَ: «يُحْشَرُ الْمُتَكَبِّرُونَ يَوْمَ الْقِيَامَةِ فِي صُوَرِ الذَّرِّ يَتَوَاطَأُهُمُ الْخَلَائِقُ».

Wa-qāla ibnu ʿUmara: «Yuḥsharu al-mutakabbirūna yawma al-qiyāmati fī ṣuwari al-dharri yatawāṭaʾuhumu al-khalāʾiqu».

Ibn ʿUmar said: ‘The arrogant will be gathered on the Day of Resurrection in the forms of tiny ants, trampled by all creatures.’

فَحَمَلَ الْكِبْرُ أَكْثَرَ الْعِبَادِ عَلَى الرَّدِّ عَلَى اللَّهِ أَمْرَهُ وَالْجَحْدِ بِهِ، وَهُوَ إِلَى الْمَعَاصِي أَقْرَبُ وَأَسْرَعُ، وَلَمْ يَجْعَلِ اللَّهُ عَزَّ وَجَلَّ لِلْمُتَكَبِّرِينَ مَوْضِعًا فِي جِوَارِهِ، إِنَّمَا يُجَاوِرُهُ مَنْ تَوَاضَعَ لِجَلَالِهِ وَهَيْبَتِهِ.

Fa-ḥamala al-kibru ʾakthara al-ʿibādi ʿalā al-raddi ʿalā Allāhi ʾamrahu wa-al-jaḥdi bihi, wa-huwa ʾilā al-maʿāṣī ʾaqrabu wa-ʾasraʿu, wa-lam yajʿali Allāhu ʿazza wa-jalla li-al-mutakabbirīna mawḍiʿan fī jiwārihi, ʾinnamā yujāwiruhu man tawāḍaʿa li-jalālihi wa-haybatihi.

Arrogance has driven most servants to reject God’s command and deny Him, and it leads all the more readily and quickly to acts of disobedience. God, mighty and majestic, has allotted the arrogant no place in His proximity. Only those who humble themselves before His majesty and awe dwell near Him.

أَلَا تَرَى إِلَى مَا يُرْوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْوِيهِ عَنْهُ ابْنُ مَسْعُودٍ أَنَّهُ قَالَ: «لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثَالُ حَبَّةٍ مِنْ خَرْدَلَةٍ مِنْ كِبْرٍ».

ʾA-lā tarā ʾilā mā yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama yarwīhi ʿanhu ibnu Masʿūdin ʾannahu qāla: «Lā yadkhulu al-jannata man fī qalbihi mithālu ḥabbatin min khardalatin min kibrin».

Consider what is related from the Prophet, may God bless him and grant him peace, as Ibn Masʿūd relates from him, that he said: ‘Someone whose heart contains the like of a mustard seed of arrogance will not enter the Garden.’

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وَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ: تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا الْآيَةَ.

Wa-dhālika qawlu Allāhi ʿazza wa-jalla: Tilka al-dāru al-ʾākhiratu najʿaluhā li-alladhīna lā yurīdūna ʿuluwwan fī al-ʾarḍi wa-lā fasādan al-ʾāyata.

That is the saying of God, mighty and majestic: ‘That abode of the hereafter We assign to those who desire neither exaltation on earth nor corruption,’ and the rest of the verse.

قَالَ ابْنُ جُرَيْجٍ: عُلُوًّا: تَعَظُّمًا وَتَكَبُّرًا، فَأَخْبَرَ أَنَّ الْقَلِيلَ مِنْهُ لَا يَدْخُلُ صَاحِبُهُ الْجَنَّةَ مِنْ أَجْلِهِ، وَكَفَى بِذَلِكَ بَلِيَّةً.

Qāla ibnu Jurayjin: ʿUluwwan: Taʿaẓẓuman wa-takabburan, fa-ʾakhbara ʾanna al-qalīla minhu lā yadkhulu ṣāḥibuhu al-jannata min ʾajlihi, wa-kafā bi-dhālika baliyyatan.

Ibn Jurayj said: ‘Exaltation means self-magnification and arrogance.’ He thus told us that even a little of it prevents the person possessing it from entering the Garden on its account. That is calamity enough.

وَيَسْتَأْهِلُ أَيْضًا الْمُتَكَبِّرُ أَنْ يُزِيلَ اللَّهُ عَنْهُ النِّعْمَةَ الَّتِي تَكَبَّرَ بِهَا؛ لِأَنَّهُ لَا يَتَكَبَّرُ إِلَّا بِنِعْمَةِ اللَّهِ عَزَّ وَجَلَّ، وَمِنْ ذَلِكَ حَدِيثُ خَلِيعِ بَنِي إِسْرَائِيلَ حِينَ أَنِفَ مِنْهُ عَابِدُهُمْ، فَحَبِطَ أَجْرُهُ وَغُفِرَ لِلْخَلِيعِ، وَتَحَوَّلَتِ الْغَمَامَةُ عَلَى رَأْسِ الْخَلِيعِ.

Wa-yastaʾhilu ʾayḍan al-mutakabbiru ʾan yuzīla Allāhu ʿanhu al-niʿmata allatī takabbara bihā; li-ʾannahu lā yatakabbaru ʾillā bi-niʿmati Allāhi ʿazza wa-jalla, wa-min dhālika ḥadīthu khalīʿi banī ʾIsrāʾīla ḥīna ʾanifa minhu ʿābiduhum, fa-ḥabiṭa ʾajruhu wa-ghufira li-al-khalīʿi, wa-taḥawwalati al-ghamāmatu ʿalā raʾsi al-khalīʿi.

The arrogant person also deserves to have God remove the blessing that made him arrogant, since his arrogance is based only on a blessing from God, mighty and majestic. An example is the report of the outcast of the Children of Israel: when their devout worshipper disdained him, the worshipper’s reward was nullified and the outcast was forgiven, and the cloud moved over the outcast’s head.

ثُمَّ مَعَ ذَلِكَ إِنَّهُ يَسْتَحِقُّ مِنَ اللَّهِ عَزَّ وَجَلَّ أَلَّا يُفَهِّمَهُ الْعِلْمَ وَلَا يُفَقِّهَهُ فِي الدِّينِ، وَمِنْ ذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ: سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ.

Thumma maʿa dhālika ʾinnahu yastaḥiqqu mina Allāhi ʿazza wa-jalla ʾallā yufahhimahu al-ʿilma wa-lā yufaqqihahu fī al-dīni, wa-min dhālika qawluhu ʿazza wa-jalla: Sa-ʾaṣrifu ʿan ʾāyātiya alladhīna yatakabbarūna fī al-ʾarḍi bi-ghayri al-ḥaqqi.

Moreover, he deserves that God, mighty and majestic, should neither enable him to understand knowledge nor give him understanding of religion. Among the evidence are His words, mighty and majestic: ‘I will turn away from My signs those who behave arrogantly on earth without right.’

قِيلَ فِي بَعْضِ التَّفْسِيرِ: سَأَرْفَعُ فَهْمَ الْقُرْآنِ عَنْ قُلُوبِهِمْ. وَفِي بَعْضِ التَّفْسِيرِ:

Qīla fī baʿḍi al-tafsīri: Sa-ʾarfaʿu fahma al-qurʾāni ʿan qulūbihim. Wa-fī baʿḍi al-tafsīri:

One interpretation says: ‘I will remove understanding of the Qur’an from their hearts.’ Another interpretation says:

سَأَحْجُبُ قُلُوبَهُمْ عَنِ الْمَلَكُوتِ، يَعْنِى عَنِ النَّظَرِ إِلَى مَا غَابَ بِالْيَقِينِ، وَمَا شَاهَدُوا مِنَ الْعِبَرِ، وَكَفَى بِذَلِكَ بَلَاءً وَخِذْلَانًا، قَالَ ابْنُ جُرَيْجٍ: سَأَصْرِفُهُمْ عَنْ أَنْ يَتَفَكَّرُوا فِيهَا وَيَعْتَبِرُوا.

Sa-ʾaḥjubu qulūbahum ʿani al-malakūti, yaʿnī ʿani al-naẓari ʾilā mā ghāba bi-al-yaqīni, wa-mā shāhadū mina al-ʿibari, wa-kafā bi-dhālika balāʾan wa-khidhlānan, qāla ibnu Jurayjin: Sa-ʾaṣrifuhum ʿan ʾan yatafakkarū fīhā wa-yaʿtabirū.

‘I will veil their hearts from the dominion,’ meaning from contemplating with certainty what is unseen and the lessons they have witnessed. That is affliction and abandonment enough. Ibn Jurayj said: ‘I will turn them away from reflecting on them and taking a lesson.’

وَرُوِىَ عَنْ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ، أَنَّهُ قَالَ: «إِنَّ الزَّرْعَ إِنَّمَا يَنْبُتُ فِي السَّهْلِ، وَلَا يَنْبُتُ عَلَى الصَّفَا، وَكَذَلِكَ الْحِكْمَةُ: تَعْمُرُ فِي قَلْبِ الْمُتَوَاضِعِ، وَلَا تَعْمُرُ فِي قَلْبِ الْمُتَكَبِّرِ أَلَا تَرَى أَنَّهُ مَنْ شَمَخَ بِرَأْسِهِ إِلَى السَّقْفِ شَجَّهُ، وَمَنْ تَطَأْطَأَ أَظَلَّهُ وَأَكَنَّهُ».

Wa-ruwiya ʿan ʿĪsā ibni Maryama ʿalayhi al-salāmu, ʾannahu qāla: «ʾInna al-zarʿa ʾinnamā yanbutu fī al-sahli, wa-lā yanbutu ʿalā al-ṣafā, wa-kadhālika al-ḥikmatu: taʿmuru fī qalbi al-mutawāḍiʿi, wa-lā taʿmuru fī qalbi al-mutakabbiri ʾa-lā tarā ʾannahu man shamakha bi-raʾsihi ʾilā al-saqfi shajjahu, wa-man taṭaʾṭaʾa ʾaẓallahu wa-ʾakannahu».

It is related from Jesus son of Mary, peace be upon him, that he said: ‘Crops grow only in soft ground, not on smooth rock. Likewise, wisdom flourishes in the humble person’s heart, but not in the arrogant person’s heart. Do you not see that whoever holds his head high against a roof has his head split by it, while whoever stoops finds shade and shelter beneath it?’

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مَثَلٌ ضَرَبَهُ لِلْمُتَكَبِّرِ: إِنَّهُ إِنْ تَكَبَّرَ وَضَعَهُ اللَّهُ، وَأَزَالَ عَنْ قَلْبِهِ فَهْمَ الْحِكْمَةِ، وَإِنْ تَوَاضَعَ أَفْهَمَهُ اللَّهُ عَزَّ وَجَلَّ حِكْمَتَهُ وَنَفَعَهُ بِهَا.

Mathalun ḍarabahu li-al-mutakabbiri: ʾInnahu ʾin takabbara waḍaʿahu Allāhu, wa-ʾazāla ʿan qalbihi fahma al-ḥikmati, wa-ʾin tawāḍaʿa ʾafhamahu Allāhu ʿazza wa-jalla ḥikmatahu wa-nafaʿahu bihā.

He offered this illustration for the arrogant person: if he grows arrogant, God lowers him and removes understanding of wisdom from his heart; if he humbles himself, God, mighty and majestic, gives him understanding of His wisdom and benefits him through it.

فَالْمُتَكَبِّرُ يَتَعَرَّضُ لِلْمَقْتِ مِنَ اللَّهِ عَزَّ وَجَلَّ وَسُرْعَةِ الْمُعَاجَلَةِ بِالْعُقُوبَةِ. أَلَا تَرَى إِلَى مَا يَرْوِى أَبُو عِمْرَانَ الْجَوْنِيُّ، وَفِي رِوَايَةٍ أُخْرَى عَنْ مَالِكِ بْنِ دِينَارٍ: «أَنَّ سُلَيْمَانَ - عَلَيْهِ السَّلَامُ - أَمَرَ الرِّيحَ، فَقَالَ: ارْفَعِينَا فَرَفَعَتْهُمْ، حَتَّى سَمِعُوا زَجَلَ الْمَلَائِكَةِ بِالتَّقْدِيسِ، ثُمَّ قَالَ لَهَا: اخْفِضِينَا، فَخَفَضَتْهُمْ، حَتَّى مَسَّتْ أَقْدَامُهُمُ الْبَحْرَ،

Fa-al-mutakabbiru yataʿarraḍu li-al-maqti mina Allāhi ʿazza wa-jalla wa-surʿati al-muʿājalati bi-al-ʿuqūbati. ʾA-lā tarā ʾilā mā yarwī ʾAbū ʿImrāna al-Jawniyyu, wa-fī riwāyatin ʾukhrā ʿan Māliki bni Dīnārin: «ʾAnna Sulaymāna - ʿalayhi al-salāmu - ʾamara al-rīḥa, fa-qāla: Irfaʿīnā fa-rafaʿathum, ḥattā samiʿū zajala al-malāʾikati bi-al-taqdīsi, thumma qāla lahā: Ikhfiḍīnā, fa-khafaḍathum, ḥattā massat ʾaqdāmuhumu al-baḥra,

The arrogant person exposes himself to abhorrence from God, mighty and majestic, and punishment swiftly brought upon him. Consider what Abū ʿImrān al-Jawnī relates, and in another version Mālik ibn Dīnār: ‘Solomon, peace be upon him, commanded the wind, saying, “Lift us up.” It lifted them until they heard the angels’ loud cries of sanctification. Then he said to it, “Lower us,” and it lowered them until their feet touched the sea,

فَإِذَا مُنَادٍ يُنَادِى مِنَ السَّمَاءِ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: لَوْ أَعْلَمُ مِنْ قَلْبِ صَاحِبِكُمْ مِثْقَالَ خَرْدَلَةٍ مِنْ كِبْرٍ لَخَسَفْتُ بِهِ أَبْعَدَ مِمَّا رَفَعْتُهُ».

Fa-ʾidhā munādin yunādī mina al-samāʾi: ʾInna Allāha ʿazza wa-jalla yaqūlu: Law ʾaʿlamu min qalbi ṣāḥibikum mithqāla khardalatin min kibrin la-khasaftu bihi ʾabʿada mimmā rafaʿtuhu».

when a caller cried out from heaven: “God, mighty and majestic, says: If I knew of a mustard seed’s weight of arrogance in your companion’s heart, I would sink him farther down than I raised him up.”’

قُلْتُ: الْكِبْرُ مَا هُوَ، وَمِمَّ يَكُونُ؟ وَابْدَأْ بِمَا يَكُونُ عَنْهُ الْكِبْرُ، وَمِمَّ يَتَشَعَّبُ؟

Qultu: Al-kibru mā huwa, wa-mimma yakūnu? Wa-ibdaʾ bi-mā yakūnu ʿanhu al-kibru, wa-mimma yatashaʿʿabu?

I said: “What is arrogance, and from what does it arise? Begin with what gives rise to arrogance and what it branches out from.”

قَالَ: الْكِبْرُ يَتَشَعَّبُ مِنَ الْعُجْبِ، وَالْحِقْدِ، وَالْحَسَدِ، وَالرِّيَاءِ.

Qāla: Al-kibru yatashaʿʿabu mina al-ʿujbi, wa-al-ḥiqdi, wa-al-ḥasadi, wa-al-riyāʾi.

He said: “Arrogance branches out from self-admiration, resentment, envy, and ostentation.

وَأَصْلُ ذَلِكَ مِنْ جَهْلِ مَعْرِفَةِ الْقَدْرِ، فَإِذَا جَهِلَ الْعَبْدُ قَدْرَهُ تَكَبَّرَ.

Wa-ʾaṣlu dhālika min jahli maʿrifati al-qadri, fa-ʾidhā jahila al-ʿabdu qadrahu takabbara.

Its root is a lack of knowledge of one’s standing: when the servant does not know his own standing, he becomes arrogant.

قُلْتُ: قَوْلُكَ تَكَبَّرَ مَا مَعْنَاهُ؟

Qultu: Qawluka takabbara mā maʿnāhu?

I said: “What do you mean when you say, ‘He became arrogant’?”

قَالَ: إِذَا جَهِلَ قَدْرَ نَفْسِهِ عَظُمَ قَدْرُهَا عِنْدَهُ، فَتَعَظَّمَ عَلَى الْخَلْقِ، وَأَنِفَ.

Qāla: ʾIdhā jahila qadra nafsihi ʿaẓuma qadruhā ʿindahu, fa-taʿaẓẓama ʿalā al-khalqi, wa-ʾanifa.

He said: “When he is ignorant of his own worth, he comes to think highly of himself, so he exalts himself above other people and becomes disdainful.

فَالْكِبْرُ: التَّعَظُّمُ، وَعَنْهُ يَكُونُ أَخْلَاقُ الْكِبْرِ، وَأَخْلَاقُ الْكِبْرِ كُلُّهَا تُسَمَّى كِبْرًا.

Fa-al-kibru: Al-taʿaẓẓumu, wa-ʿanhu yakūnu ʾakhlāqu al-kibri, wa-ʾakhlāqu al-kibri kulluhā tusammā kibran.

Arrogance is self-exaltation. The dispositions of arrogance arise from it, and all the dispositions of arrogance are called arrogance.

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وَقَدْ يَكُونُ عَنِ الْحِقْدِ، وَالْحَسَدِ وَالرِّيَاءِ وَالْعُجْبِ، إِلَّا أَنَّ أَوَّلَهُ فِي الْقَلْبِ اسْتِعْظَامُ الْقَدْرِ، فَإِذَا اسْتَعْظَمَ الْعَبْدُ قَدْرَهُ تَعَظَّمَ، فَإِذَا تَعَظَّمَ أَنِفَ وَحَمِيَ، وَتَعَزَّزَ وَافْتَخَرَ، وَاسْتَطَالَ، وَمَرِحَ وَاخْتَالَ.

Wa-qad yakūnu ʿani al-ḥiqdi, wa-al-ḥasadi wa-al-riyāʾi wa-al-ʿujbi, ʾillā ʾanna ʾawwalahu fī al-qalbi istiʿẓāmu al-qadri, fa-ʾidhā istaʿẓama al-ʿabdu qadrahu taʿaẓẓama, fa-ʾidhā taʿaẓẓama ʾanifa wa-ḥamiya, wa-taʿazzaza wa-iftakhara, wa-istaṭāla, wa-mariḥa wa-ikhtāla.

It may also arise from rancor, envy, ostentation, and self-admiration. Its beginning in the heart, however, is an exaggerated sense of one's own worth. When a servant exaggerates his own worth, he exalts himself; when he exalts himself, he becomes disdainful and fiercely proud, puts on airs and boasts, acts overbearingly, and becomes exultant and conceited.

فَالْكِبْرُ: التَّعَظُّمُ.

Fa-al-kibru: Al-taʿaẓẓumu.

Arrogance, then, is self-exaltation.

قَالَ عَطَاءٌ الْخُرَاسَانِيُّ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ عَزَّ وَجَلَّ: إِنْ فِي صُدُورِهِمْ إِلَّا كِبْرٌ مَا هُمْ بِبَالِغِيهِ. قَالَ: عَظَمَةٌ لَمْ يَبْلُغُوهَا.

Qāla ʿAṭāʾun al-Khurāsāniyyu ʿani Ibni ʿAbbāsin fī qawlihi ʿazza wa-jalla: ʾIn fī ṣudūrihim ʾillā kibrun mā hum bi-bālighīhi. Qāla: ʿAẓamatun lam yablughūhā.

ʿAṭāʾ al-Khurāsānī reported from Ibn ʿAbbās concerning His words, mighty and majestic, ‘In their breasts is nothing but arrogance that they will never attain’: he said, ‘A greatness they have not attained.’

وَقَالَ ابْنُ جُرَيْجٍ: عُلُوًّا فِي الْأَرْضِ: تَعَظُّمًا.

Wa-qāla Ibnu Jurayjin: ʿUluwwan fī al-ʾarḍi: Taʿaẓẓuman.

Ibn Jurayj said that ‘exaltation in the earth’ means self-exaltation.

فَأَخْبَرَ ابْنُ عَبَّاسٍ أَنَّ الْكِبْرَ هُوَ التَّعَظُّمُ، وَعَنْهُ تَكُونُ أَخْلَاقُ الْكِبْرِ، وَأَخْلَاقُ الْكِبْرِ كُلُّهَا تُسَمَّى كِبْرًا، أَلَا تَسْمَعُ إِلَى قَوْلِهِ عَزَّ وَجَلَّ: إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ.

Fa-ʾakhbara Ibnu ʿAbbāsin ʾanna al-kibra huwa al-taʿaẓẓumu, wa-ʿanhu takūnu ʾakhlāqu al-kibri, wa-ʾakhlāqu al-kibri kulluhā tusammā kibran, ʾa-lā tasmaʿu ʾilā qawlihi ʿazza wa-jalla: ʾInnī ʿudhtu bi-rabbī wa-rabbikum min kulli mutakabbirin lā yuʾminu bi-yawmi al-ḥisābi.

Ibn ʿAbbās thus explained that arrogance is self-exaltation. The dispositions of arrogance arise from it, and all the dispositions of arrogance are called arrogance. Do you not hear His words, mighty and majestic, ‘I have sought refuge in my Lord and your Lord from every arrogant person who does not believe in the Day of Reckoning’?

وَقَالَ عَزَّ وَجَلَّ: كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ.

Wa-qāla ʿazza wa-jalla: Ka-dhālika yaṭbaʿu Allāhu ʿalā kulli qalbi mutakabbirin jabbārin.

And He said, mighty and majestic, ‘Thus God seals the heart of every arrogant tyrant.’”

قُلْتُ: قَدْ أَرَاكَ ذَكَرْتَ أَخْلَاقَهُ بِوُجُوهٍ شَتَّى، وَيَتَشَعَّبُ مِنْ وُجُوهٍ شَتَّى، فَفَسِّرْهُ لِي: فَسِّرْ لِي كُلَّ وَجْهٍ مِنْ أَخْلَاقِهِ عَلَى جِهَتِهِ وَمَعْنَاهُ.

Qultu: Qad ʾarāka dhakarta ʾakhlāqahu bi-wujūhin shattā, wa-yatashaʿʿabu min wujūhin shattā, fa-fassirhu lī: Fassir lī kulla wajhin min ʾakhlāqihi ʿalā jihatihi wa-maʿnāhu.

I said: “I see that you have described its dispositions in various forms, and it branches out in various ways. Explain it to me: explain each of its dispositions to me according to its particular aspect and meaning.”

قَالَ: إِنَّ الْكِبْرَ عَلَى وَجْهَيْنِ:

Qāla: ʾInna al-kibra ʿalā wajhayni:

He said: “Arrogance has two forms:

أَحَدُهُمَا: بَيْنَ الْعِبَادِ وَبَيْنَ رَبِّهِمْ عَزَّ وَجَلَّ، وَهُوَ أَعْظَمُ الْكِبْرِ.

ʾAḥaduhumā: Bayna al-ʿibādi wa-bayna rabbihim ʿazza wa-jalla, wa-huwa ʾaʿẓamu al-kibri.

One is between servants and their Lord, mighty and majestic. This is the greatest arrogance.

وَالْآخَرُ: بَيْنَ الْعَبْدِ وَبَيْنَ الْعِبَادِ.

Wa-al-ʾākharu: Bayna al-ʿabdi wa-bayna al-ʿibādi.

The other is between a servant and other servants.

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فَأَمَّا مَا كَانَ بَيْنَ الْعَبْدِ وَبَيْنَ رَبِّهِ عَزَّ وَجَلَّ، فَقَوْلُهُ عَزَّ وَجَلَّ: إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ.

Fa-ʾammā mā kāna bayna al-ʿabdi wa-bayna rabbihi ʿazza wa-jalla, fa-qawluhu ʿazza wa-jalla: ʾInna alladhīna yastakbirūna ʿan ʿibādatī sa-yadkhulūna Jahannama dākhirīna.

As for that between a servant and his Lord, mighty and majestic, there are His words, mighty and majestic, ‘Those who are too arrogant to worship Me will enter Hell humbled.’

وَقَالَ عَزَّ وَجَلَّ: لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا.

Wa-qāla ʿazza wa-jalla: Lan yastankifa al-Masīḥu ʾan yakūna ʿabdan li-llāhi wa-lā al-malāʾikatu al-muqarrabūna wa-man yastankif ʿan ʿibādatihi wa-yastakbir fa-sa-yaḥshuruhum ʾilayhi jamīʿan.

And He said, mighty and majestic, ‘The Messiah will never disdain to be a servant of God, nor will the angels brought near. Those who disdain His worship and grow arrogant, He will gather them all to Himself.’

وَذَلِكَ الْأَنَفُ عَنِ الْكِبْرِ، وَهُوَ مِنَ الْكِبْرِ، خُلُقٌ عَظِيمٌ شَدِيدٌ عِنْدَ اللَّهِ عَزَّ وَجَلَّ، قَالَ: وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ أَ نَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا.

Wa-dhālika al-ʾanafu ʿani al-kibri, wa-huwa mina al-kibri, khuluqun ʿaẓīmun shadīdun ʿinda Allāhi ʿazza wa-jalla, qāla: Wa-ʾidhā qīla lahumu usjudū li-al-Raḥmāni qālū wa-mā al-Raḥmānu ʾa nasjudu li-mā taʾmurunā wa-zādahum nufūran.

That disdain arising from arrogance, which is itself part of arrogance, is a grave and serious disposition in the sight of God, mighty and majestic. He said, ‘When they are told, “Prostrate yourselves to the All-Merciful,” they say, “What is the All-Merciful? Shall we prostrate ourselves to what you command us?” And it increased their aversion.’

وَقَالَ أَيْضًا: . . . نُفُورًا. اسْتِكْبَارًا فِي الْأَرْضِ.

Wa-qāla ʾayḍan: . . . Nufūran. Istikbāran fī al-ʾarḍi.

He also said, ‘… aversion, behaving arrogantly in the earth.’

وَمِنْ ذَلِكَ اسْتَكْبَرَ إِبْلِيسُ عَلَى آدَمَ، حَتَّى خَرَجَ بِهِ إِلَى الْمُعَانَدَةِ وَتَرْكِ السُّجُودِ لِطَاعَةِ رَبِّهِ عَزَّ وَجَلَّ. وَكَذَلِكَ يُرْوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ إِبْلِيسَ إِذَا رَأَى ابْنَ آدَمَ سَاجِدًا قَالَ: يَا وَيْلَهُ! أُمِرَ هَذَا بِالسُّجُودِ فَسَجَدَ، وَأُمِرْتُ أَنَا بِالسُّجُودِ فَلَمْ أَسْجُدْ».

Wa-min dhālika istakbara ʾIblīsu ʿalā ʾĀdama, ḥattā kharaja bihi ʾilā al-muʿānadati wa-tarki al-sujūdi li-ṭāʿati rabbihi ʿazza wa-jalla. Wa-ka-dhālika yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾInna ʾIblīsa ʾidhā raʾā ibna ʾĀdama sājidan qāla: Yā waylahu! ʾUmira hādhā bi-al-sujūdi fa-sajada, wa-ʾumirtu ʾanā bi-al-sujūdi fa-lam ʾasjud».

It was through this that Iblīs grew arrogant toward Adam, until it drove him to defiance and to abandon prostration, through which he was to obey his Lord, mighty and majestic. Likewise, it is reported from the Prophet, may God bless him and grant him peace: ‘When Iblīs sees a son of Adam prostrating, he says, “Woe to him! This one was commanded to prostrate and did so, while I was commanded to prostrate and did not.”’

وَقَدْ كَانَ الْأَنَفُ مِنَ الرُّكُوعِ عِنْدَ الْعَرَبِ قَدِيمًا، يَأْنَفُونَ مِنْهُ مِنْ أَجْلِ التَّحْنِيَةِ، لِأَنَّ التَّحْنِيَةَ عِنْدَهُمْ قَبْلَ أَنْ يُبْعَثَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَتْ ضَعَةً يَأْنَفُونَ مِنْهَا.

Wa-qad kāna al-ʾanafu mina al-rukūʿi ʿinda al-ʿarabi qadīman, yaʾnafūna minhu min ʾajli al-taḥniyati, li-ʾanna al-taḥniyata ʿindahum qabla ʾan yubʿatha al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama kānat ḍaʿatan yaʾnafūna minhā.

Disdain for bowing was ancient among the Arabs. They disdained it because it involved bending down: before the Prophet, may God bless him and grant him peace, was sent, bending down was to them a humiliation that they disdained.

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وَمِنْ ذَلِكَ قَوْلُ حَكِيمِ بْنِ حِزَامٍ: بَايَعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ لَا أَخِرَّ إِلَّا قَائِمًا.

Wa-min dhālika qawlu Ḥakīmi bni Ḥizāmin: Bāyaʿtu al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama ʾan lā ʾakhirra ʾillā qāʾiman.

An instance of this is Ḥakīm ibn Ḥizām's statement: ‘I pledged allegiance to the Prophet, may God bless him and grant him peace, on condition that I should fall down only from a standing position.’

فَبَايَعَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى ذَلِكَ، ثُمَّ فَقِهَ بَعْدُ، رَحِمَهُ اللَّهُ.

Fa-bāyaʿahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ʿalā dhālika, thumma faqiha baʿdu, raḥimahu Allāhu.

The Prophet, may God bless him and grant him peace, accepted his pledge on that basis; afterward he gained understanding, may God have mercy on him.

وَقَالَ أَبُو سُفْيَانَ: يَا مَعْشَرَ قُرَيْشٍ، إِنَّ اللَّهَ لَا يَصْنَعُ بِتَحْنِيَتِكُمْ شَيْئًا، وَذَلِكَ عِنْدَهُمْ قَدِيمًا يَأْنَفُونَ مِنْهُ، يُعْرَفُ ذَلِكَ مِنْهُمْ، وَيَعْرِفُونَهُ مِنْ أَنْفُسِهِمْ، حَتَّى إِنْ كَانَ أَحَدُهُمْ لَيَقَعُ مِنْهُ الشَّيْءُ فَيَدَعُهُ وَلَا يَأْخُذُهُ، يَأْبَى أَنْ يَخِرَّ لَهُ، وَمِنَ النَّاسِ الْيَوْمَ مَنْ تَنْقَطِعُ نَعْلُهُ، فَتَقَعُ، فَيَأْنَفُ أَنْ يُنَكِّسَ فَيَأْخُذَهَا؛ أَنَفًا أَنْ يَحْنِيَ فَيُنَكِّسَ لِأَخْذِهَا.

Wa-qāla ʾAbū Sufyāna: Yā maʿshara Qurayshin, ʾinna Allāha lā yaṣnaʿu bi-taḥniyatikum shayʾan, wa-dhālika ʿindahum qadīman yaʾnafūna minhu, yuʿrafu dhālika minhum, wa-yaʿrifūnahu min ʾanfusihim, ḥattā ʾin kāna ʾaḥaduhum la-yaqaʿu minhu al-shayʾu fa-yadaʿuhu wa-lā yaʾkhudhuhu, yaʾbā ʾan yakhirra lahu, wa-mina al-nāsi al-yawma man tanqaṭiʿu naʿluhu, fa-taqaʿu, fa-yaʾnafu ʾan yunakkisa fa-yaʾkhudhahā; ʾanafan ʾan yaḥniya fa-yunakkisa li-ʾakhdhihā.

Abū Sufyān said, ‘People of Quraysh, God has no use for your bending down.’ This was something they had disdained from ancient times. It was known of them, and they knew it about themselves: it went so far that one of them would drop something, leave it, and not pick it up, refusing to stoop for it. Even today some people, when a sandal strap breaks and the sandal falls off, disdain to lower themselves and pick it up, too proud to bend and stoop to retrieve it.

فَأَنِفُوا مِنَ السُّجُودِ، إِذْ كَانَ عِنْدَهُمْ ضَعَةً مِنْ أَجْلِ التَّحْنِيَةِ، وَمِنْ ذَلِكَ مَا يُرْوَى عَنْ حَبِيبٍ، عَنْ يَحْيَى بْنِ جَعْدَةَ، قَالَ: «مَنْ وَضَعَ جَبْهَتَهُ لِلَّهِ سَاجِدًا فَقَدْ بَرِئَ مِنَ الْكِبْرِ» يَعْنِي الْكِبْرَ بَيْنَهُ وَبَيْنَ رَبِّهِ عَزَّ وَجَلَّ.

Fa-ʾanifū mina al-sujūdi, ʾidh kāna ʿindahum ḍaʿatan min ʾajli al-taḥniyati, wa-min dhālika mā yurwā ʿan Ḥabībin, ʿan Yaḥyā bni Jaʿdata, qāla: «Man waḍaʿa jabhatahu li-llāhi sājidan fa-qad bariʾa mina al-kibri» yaʿnī al-kibra baynahu wa-bayna rabbihi ʿazza wa-jalla.

They therefore disdained prostration because they considered the bending it involved humiliating. Related to this is what is reported from Ḥabīb, from Yaḥyā ibn Jaʿda, who said: ‘Whoever places his forehead on the ground in prostration to God has freed himself from arrogance,’ meaning arrogance between himself and his Lord, mighty and majestic.

وَقَدْ يُجَامِعُ هَذَا الْبَابَ مِنَ الْكِبْرِ بَيْنَهُ وَبَيْنَ رَبِّهِ الرَّدُّ عَلَى الرُّسُلِ، فَيَرُدُّ أَمْرَهُ وَيُعَانِدُهُ وَيُخَالِفُهُ فِي أَمْرِهِ، فَأَنِفُوا أَنْ يَتَّبِعُوا الرُّسُلَ عَلَيْهِمُ السَّلَامُ، وَيَكُونُوا لَهُمْ أَتْبَاعًا، فَعَانَدُوا اللَّهَ عَزَّ وَجَلَّ فِي أَمْرِهِ، وَرَدُّوا كِتَابَهُ، وَجَحَدُوا حُجَّتَهُ، وَمِنْ ذَلِكَ قَوْلُهُمْ: أَ نُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُونَ.

Wa-qad yujāmiʿu hādhā al-bāba mina al-kibri baynahu wa-bayna rabbihi al-raddu ʿalā al-rusuli, fa-yaruddu ʾamrahu wa-yuʿāniduhu wa-yukhālifuhu fī ʾamrihi, fa-ʾanifū ʾan yattabiʿū al-rusula ʿalayhimu al-salāmu, wa-yakūnū lahum ʾatbāʿan, fa-ʿānadū Allāha ʿazza wa-jalla fī ʾamrihi, wa-raddū kitābahu, wa-jaḥadū ḥujjatahu, wa-min dhālika qawluhum: ʾA nuʾminu li-basharayni mithlinā wa-qawmuhumā lanā ʿābidūna.

Rejection of the messengers may accompany this form of arrogance between a person and his Lord: he rejects His command, defies Him, and disobeys His command. They disdained to follow the messengers, peace be upon them, and become their followers. They defied the command of God, mighty and majestic, rejected His Book, and denied His proof. An instance is their saying, ‘Shall we believe two human beings like ourselves, while their people are our servants?’

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وَقَالَ: وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ.

Wa-qāla: Wa-la-ʾin ʾaṭaʿtum basharan mithlakum ʾinnakum ʾidhan la-khāsirūna.

And He said, ‘If you obey a human being like yourselves, you will certainly be losers.’

فَأَنِفُوا أَنْ يَكُونُوا تَبَعًا لِمَنْ هُوَ مِثْلُهُمْ فِي الْخِلْقَةِ، وَقَالُوا: لَوْ لَا أُنْزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَى رَبَّنَا.

Fa-ʾanifū ʾan yakūnū tabaʿan li-man huwa mithluhum fī al-khilqati, wa-qālū: Law lā ʾunzila ʿalaynā al-malāʾikatu ʾaw narā rabbanā.

They disdained to become followers of someone like themselves in created form, and said, ‘Why have angels not been sent down to us, or why do we not see our Lord?’

قَالَ اللَّهُ عَزَّ وَجَلَّ: لَقَدِ اسْتَكْبَرُوا فِي أَنْفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا. وَقَالُوا: لَوْ لَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا، وَقَالُوا: لَوْ لَا أُنْزِلَ عَلَيْهِ كَنْزٌ أَوْ جَاءَ مَعَهُ مَلَكٌ وَقَالَ فِرْعَوْنُ: أَوْ جَاءَ مَعَهُ الْمَلَائِكَةُ مُقْتَرِنِينَ.

Qāla Allāhu ʿazza wa-jalla: La-qadi istakbarū fī ʾanfusihim wa-ʿataw ʿutuwwan kabīran. Wa-qālū: Law lā ʾunzila ʾilayhi malakun fa-yakūna maʿahu nadhīran, wa-qālū: Law lā ʾunzila ʿalayhi kanzun ʾaw jāʾa maʿahu malakun wa-qāla Firʿawnu: ʾAw jāʾa maʿahu al-malāʾikatu muqtarinīna.

God, mighty and majestic, said, ‘They have indeed grown arrogant within themselves and become greatly insolent.’ They said, ‘Why has an angel not been sent down to him to be a warner with him?’ And they said, ‘Why has a treasure not been sent down upon him, or an angel come with him?’ Pharaoh said, ‘Or angels come with him in attendance?’

وَقَالَ اللَّهُ عَزَّ وَجَلَّ: وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ.

Wa-qāla Allāhu ʿazza wa-jalla: Wa-istakbara huwa wa-junūduhu fī al-ʾarḍi bi-ghayri al-ḥaqqi.

God, mighty and majestic, said, ‘He and his armies behaved arrogantly in the earth without right.’

فَأَنِفَ أَنْ يَكُونَ عَبْدَ اللَّهِ عَزَّ وَجَلَّ، يَعْبُدُهُ حَتَّى ادَّعَى الرُّبُوبِيَّةَ.

Fa-ʾanifa ʾan yakūna ʿabda Allāhi ʿazza wa-jalla, yaʿbuduhu ḥattā iddaʿā al-rubūbiyyata.

He disdained to be a servant of God, mighty and majestic, worshipping Him, until he claimed lordship for himself.

وَقَالَ وَهْبٌ: قَالَ لَهُ مُوسَى عَلَيْهِ السَّلَامُ: آمِنْ وَلَكَ الْجَنَّةُ وَلَكَ مُلْكُكَ.

Wa-qāla Wahbun: Qāla lahu Mūsā ʿalayhi al-salāmu: ʾĀmin wa-laka al-jannatu wa-laka mulkuka.

Wahb said: ‘Moses, peace be upon him, told him, “Believe, and Paradise will be yours, and you will retain your kingdom.”

قَالَ: حَتَّى أُشَاوِرَ هَامَانَ. فَشَاوَرَهُ وَأَخْبَرَهُ بِمَا قَالَ لَهُ مُوسَى عَلَيْهِ السَّلَامُ، قَالَ لَهُ: بَيْنَمَا أَنْتَ رَبٌّ تُعْبَدُ إِذْ صِرْتَ عَبْدًا تَعْبُدُ! فَأَبَى حِينَئِذٍ إِلَّا الْمُعَانَدَةَ لِمُوسَى عَلَيْهِ السَّلَامُ وَاسْتَكْبَرُوا أَنْ يَخْضَعُوا لِبَشَرٍ مِثْلِهِمْ وَأَرَادُوا أَنْ يُبْعَثَ إِلَيْهِمْ مَنْ هُوَ أَعْظَمُ مِنْهُمْ، وَأَظْهَرُ فِي الْخِلْقَةِ اسْتِكْبَارًا، كَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ: لَقَدِ اسْتَكْبَرُوا فِي أَنْفُسِهِمْ.

Qāla: Ḥattā ʾushāwira Hāmāna. Fa-shāwarahu wa-ʾakhbarahu bi-mā qāla lahu Mūsā ʿalayhi al-salāmu, qāla lahu: Baynamā ʾanta rabbun tuʿbadu ʾidh ṣirta ʿabdan taʿbudu! Fa-ʾabā ḥīnaʾidhin ʾillā al-muʿānadata li-Mūsā ʿalayhi al-salāmu wa-istakbarū ʾan yakhḍaʿū li-basharin mithlihim wa-ʾarādū ʾan yubʿatha ʾilayhim man huwa ʾaʿẓamu minhum, wa-ʾaẓharu fī al-khilqati istikbāran, ka-mā qāla Allāhu ʿazza wa-jalla: La-qadi istakbarū fī ʾanfusihim.

He said, “Let me first consult Hāmān.” He consulted him and told him what Moses, peace be upon him, had said. Hāmān told him, “One moment you are a lord who is worshipped, and then you become a servant who worships!” At that point he insisted on nothing but defiance of Moses, peace be upon him.’ They were too arrogant to submit to a human being like themselves. In their arrogance they wanted someone greater than themselves, more imposing in created form, to be sent to them, as God, mighty and majestic, said: ‘They have indeed grown arrogant within themselves.’

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وَمِنْهُ أَيْضًا حُقْرِيَّتُهُمْ لِمَنِ اتَّبَعَ الرُّسُلَ أَنْ لَا يَكُونُوا مِثْلَهُمْ، وَلَا يَدْخُلُوا فِي مُشَارَكَتِهِمْ، وَقَالُوا لِنُوحٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ.

Wa-minhu ʾayḍan ḥuqriyyatuhum li-mani ittabaʿa al-rusula ʾan lā yakūnū mithlahum, wa-lā yadkhulū fī mushārakatihim, wa-qālū li-Nūḥin ṣallā Allāhu ʿalayhi wa-sallama: Wa-mā narāka ittabaʿaka ʾillā alladhīna hum ʾarādhilunā bādiya al-raʾyi.

Another instance is their contempt for the messengers' followers: they would not be like them or join their company. They told Noah, may God bless him and grant him peace, ‘We see that none have followed you but those who, at first sight, are the lowest among us.’

قَالَ عَطَاءٌ الْخُرَاسَانِيُّ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ: بَادِيَ الرَّأْيِ: مَا ظَهَرَ، فَقَالَ لَهُمْ، يُخْبِرُ أَنَّهُمْ يَأْنَفُونَ مِنْهُ، وَأَنَّهُ لَيْسَ بِالظَّاهِرِ يَصْغُرُ الْعِبَادُ عِنْدَ اللَّهِ فَقَالَ: وَلَا أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ لَنْ يُؤْتِيَهُمُ اللَّهُ خَيْرًا اللَّهُ أَعْلَمُ بِمَا فِي أَنْفُسِهِمْ.

Qāla ʿAṭāʾun al-Khurāsāniyyu ʿani Ibni ʿAbbāsin raḍiya Allāhu ʿanhu: Bādiya al-raʾyi: Mā ẓahara, fa-qāla lahum, yukhbiru ʾannahum yaʾnafūna minhu, wa-ʾannahu laysa bi-al-ẓāhiri yaṣghuru al-ʿibādu ʿinda Allāhi fa-qāla: Wa-lā ʾaqūlu li-alladhīna tazdarī ʾaʿyunukum lan yuʾtiyahumu Allāhu khayran Allāhu ʾaʿlamu bi-mā fī ʾanfusihim.

ʿAṭāʾ al-Khurāsānī reported from Ibn ʿAbbās, may God be pleased with him, that ‘at first sight’ means what is outwardly apparent. He addressed them, explaining what they disdained and that outward appearances do not make servants insignificant in God's sight, saying: ‘I do not say of those your eyes despise that God will never give them any good. God knows best what is in their souls.’

فَأَخْبَرَ أَنَّهُمْ ازْدَرَوْهُمْ كِبْرًا وَاسْتِعْظَامًا عَلَيْهِمْ، فَلَمْ يَتَّبِعُوهُ، وَرَدُّوا عَلَى اللَّهِ عَزَّ وَجَلَّ، وَكَذَّبُوا رُسُلَهُ، وَجَحَدُوا بِآيَاتِهِ.

Fa-ʾakhbara ʾannahum izdarawhum kibran wa-istiʿẓāman ʿalayhim, fa-lam yattabiʿūhu, wa-raddū ʿalā Allāhi ʿazza wa-jalla, wa-kadhdhabū rusulahu, wa-jaḥadū bi-ʾāyātihi.

He thus explained that they despised them out of arrogance and a sense of their own greatness over them. They did not follow him, but rejected God, mighty and majestic, called His messengers liars, and denied His signs.

وَقَالَتْ قُرَيْشٌ: لَوْ لَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ؟

Wa-qālat Qurayshun: Law lā nuzzila hādhā al-qurʾānu ʿalā rajulin mina al-qaryatayni ʿaẓīmin?

Quraysh said, ‘Why was this Qurʾān not sent down upon some great man of the two towns?’

قَالَ قَتَادَةُ: هُوَ الْوَلِيدُ بْنُ الْمُغِيرَةِ وَأَبُو مَسْعُودٍ الثَّقَفِيُّ، يُرِيدُونَ أَنْ يَتَّبِعُوا مَنْ هُوَ أَعْظَمُ فِي الرِّيَاسَةِ وَالدُّنْيَا مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، لِأَنَّهُمْ قَالُوا: غُلَامٌ يَتِيمٌ بَعَثَهُ اللَّهُ إِلَيْنَا؟ قَالَ اللَّهُ عَزَّ وَجَلَّ: أَ هُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ.

Qāla Qatādatu: Huwa al-Walīdu bnu al-Mughīrati wa-ʾAbū Masʿūdin al-Thaqafiyyu, yurīdūna ʾan yattabiʿū man huwa ʾaʿẓamu fī al-riyāsati wa-al-dunyā mina al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, li-ʾannahum qālū: Ghulāmun yatīmun baʿathahu Allāhu ʾilaynā? Qāla Allāhu ʿazza wa-jalla: ʾA hum yaqsimūna raḥmata rabbika.

Qatāda said: ‘The men meant are al-Walīd ibn al-Mughīra and Abū Masʿūd al-Thaqafī.’ They wanted to follow someone greater in leadership and worldly standing than the Prophet, may God bless him and grant him peace, for they said, ‘An orphan boy whom God has sent to us?’ God, mighty and majestic, said, ‘Is it they who distribute your Lord's mercy?’

وَقَالُوا، ازْدِرَاءً لِمَنِ اتَّبَعَهُ: لَوْ كَانَ خَيْرًا مَا سَبَقُونَا إِلَيْهِ.

Wa-qālū, izdirāʾan li-mani ittabaʿahu: Law kāna khayran mā sabaqūnā ʾilayhi.

In contempt for those who followed him they said, ‘If it were good, they would not have preceded us to it.’

Source page 480

أَيْ إِنَّا أَكْبَرُ مِنْهُمْ، وَأَحَقُّ بِالْخَيْرِ أَنْ نُؤْتَاهُ مِنْهُمْ.

ʾAy ʾinnā ʾakbaru minhum, wa-ʾaḥaqqu bi-al-khayri ʾan nuʾtāhu minhum.

That is, ‘We are greater than they are, and more entitled than they are to be given what is good.’

وَمِنْهَا قَوْلُ قَارُونَ: إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي.

Wa-minhā qawlu Qārūna: ʾInnamā ʾūtītuhu ʿalā ʿilmin ʿindī.

Another instance is Qārūn's saying, ‘I was given it only because of knowledge I possess.’

فَرَأَوْا بِمَا يَعْتَقِدُونَ: مِنِ ارْتِفَاعِهِمْ عَلَيْهِمْ قَبْلَ أَنْ يُبْعَثَ الرَّسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُمْ أَحَقُّ أَنْ يُخَصُّوا بِالْخَيْرِ، وَأَنَّهُمْ، مِنْ حُقْرِيَّتِهِمْ لَهُمْ، لَا يَسْتَحِقُّونَ أَنْ يُخَصُّوا بِالْخَيْرِ مِنْ بَيْنِهِمْ؛ قَالَ اللَّهُ عَزَّ وَجَلَّ: لِيَقُولُوا أَ هَؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا.

Fa-raʾaw bi-mā yaʿtaqidūna: Mini irtifāʿihim ʿalayhim qabla ʾan yubʿatha al-rasūlu ṣallā Allāhu ʿalayhi wa-sallama ʾannahum ʾaḥaqqu ʾan yukhaṣṣū bi-al-khayri, wa-ʾannahum, min ḥuqriyyatihim lahum, lā yastaḥiqqūna ʾan yukhaṣṣū bi-al-khayri min baynihim; qāla Allāhu ʿazza wa-jalla: Li-yaqūlū ʾa hāʾulāʾi manna Allāhu ʿalayhim min bayninā.

Because they believed themselves superior to those people before the Messenger, may God bless him and grant him peace, was sent, they thought themselves more entitled to be singled out for good. Their contempt for those people made them think that those people did not deserve to be singled out for good from among them. God, mighty and majestic, said, ‘So that they may say, “Are these the ones God has favored from among us?”’

اسْتِكْبَارًا مِنْ أَجْلِ حُقْرِيَّتِهِمْ لَهُمْ، وَتَعَظُّمِهِمْ عَلَيْهِمْ، فَرَدُّوا عَلَى اللَّهِ عَزَّ وَجَلَّ أَمْرَهُ، وَخَالَفُوا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْتِكْبَارًا وَأَنَفًا، حَتَّى جَحَدَ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ الْحَقَّ، وَهُمْ يَعْلَمُونَ أَنَّهُ الْحَقُّ، كِبْرًا وَأَنَفًا.

Istikbāran min ʾajli ḥuqriyyatihim lahum, wa-taʿaẓẓumihim ʿalayhim, fa-raddū ʿalā Allāhi ʿazza wa-jalla ʾamrahu, wa-khālafū rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama istikbāran wa-ʾanafan, ḥattā jaḥada kathīrun min ʾahli al-kitābi al-ḥaqqa, wa-hum yaʿlamūna ʾannahu al-ḥaqqu, kibran wa-ʾanafan.

They spoke arrogantly because they despised those people and exalted themselves above them. They rejected the command of God, mighty and majestic, and disobeyed God's Messenger, may God bless him and grant him peace, out of arrogance and disdain. Indeed, many of the People of the Book denied the truth, knowing it to be the truth, out of arrogance and disdain.

وَمِنْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ: فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ.

Wa-min dhālika qawlu Allāhi ʿazza wa-jalla: Fa-lammā jāʾahum mā ʿarafū kafarū bihi.

Concerning this are the words of God, mighty and majestic, ‘When what they recognized came to them, they disbelieved in it.’

وَقَالَ عَزَّ وَجَلَّ: وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ.

Wa-qāla ʿazza wa-jalla: Wa-jaḥadū bi-hā wa-istayqanathā ʾanfusuhum.

And He said, mighty and majestic, ‘They denied them, though their souls were certain of them.’

وَقَدِ اخْتُلِفَ فِي تَفْسِيرِ ذَلِكَ، ثُمَّ أَخْبَرَ اللَّهُ عَزَّ وَجَلَّ مَا الَّذِي حَمَلَهُمْ عَلَى ذَلِكَ فَقَالَ: ظُلْمًا وَعُلُوًّا.

Wa-qadi ikhtulifa fī tafsīri dhālika, thumma ʾakhbara Allāhu ʿazza wa-jalla mā alladhī ḥamalahum ʿalā dhālika fa-qāla: Ẓulman wa-ʿuluwwan.

Its interpretation has been disputed. Then God, mighty and majestic, explained what drove them to that, saying: ‘Through wrongdoing and self-exaltation.’

أَرَادُوا الْعُلُوَّ وَهُمْ ظَالِمُونَ فِي ذَلِكَ؛ أَلَا تَرَى أَنَّهُ يَقُولُ: تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ.

ʾArādū al-ʿuluwwa wa-hum ẓālimūna fī dhālika; ʾa-lā tarā ʾannahu yaqūlu: Tilka al-dāru al-ʾākhiratu najʿaluhā li-alladhīna lā yurīdūna ʿuluwwan fī al-ʾarḍi wa-lā fasādan wa-al-ʿāqibatu li-al-muttaqīna.

They desired exaltation, and in this they were wrongdoers. Do you not see that He says, ‘That abode of the Hereafter We grant to those who desire neither exaltation in the earth nor corruption. The final outcome belongs to those who are conscious of God’?

وَقَالَتْ قُرَيْشٌ: يَا مُحَمَّدُ يَجْلِسُ إِلَيْكَ عَبِيدُنَا . . . فِي قِصَّةٍ طَوِيلَةٍ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ، مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ إِلَى قَوْلِهِ: أَ هَؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا.

Wa-qālat Qurayshun: Yā Muḥammadu yajlisu ʾilayka ʿabīdunā . . . fī qiṣṣatin ṭawīlatin, fa-ʾanzala Allāhu ʿazza wa-jalla: Wa-lā taṭrudi alladhīna yadʿūna rabbahum bi-al-ghadāti wa-al-ʿashiyyi yurīdūna wajhahu, mā ʿalayka min ḥisābihim min shayʾin ʾilā qawlihi: ʾA hāʾulāʾi manna Allāhu ʿalayhim min bayninā.

Quraysh said, ‘Muḥammad, our slaves sit with you …,’ in a lengthy account. God, mighty and majestic, then revealed, ‘Do not drive away those who call upon their Lord morning and evening, seeking His face. You are in no way responsible for their reckoning,’ down to His words, ‘Are these the ones God has favored from among us?’

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وَقَالَ تَعَالَى: وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا.

Wa-qāla taʿālā: Wa-lā taʿdu ʿaynāka ʿanhum turīdu zīnata al-ḥayāti al-dunyā.

And He said, exalted is He, ‘Do not let your eyes pass beyond them, seeking the adornment of the present life.’

يَقُولُ: تُرِيدُ رِفْعَةً فِي الدُّنْيَا.

Yaqūlu: Turīdu rifʿatan fī al-dunyā.

He means: seeking high standing in this world.

وَقَالُوا حِينَ دَخَلُوا جَهَنَّمَ يُخْبِرُنَا اللَّهُ عَزَّ وَجَلَّ عَنْهُمْ أَنَّهُمْ سَيَقُولُونَ ذَلِكَ: مَا لَنَا لَا نَرَى رِجَالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرَارِ.

Wa-qālū ḥīna dakhalū Jahannama yukhbirunā Allāhu ʿazza wa-jalla ʿanhum ʾannahum sa-yaqūlūna dhālika: Mā lanā lā narā rijālan kunnā naʿudduhum mina al-ʾashrāri.

When they entered Hell, they said, as God, mighty and majestic, tells us they will say: ‘Why do we not see men whom we used to count among the wicked?’

يُخْبِرُونَ عَنْ أَنْفُسِهِمْ أَنَّهُمْ كَانُوا يَحْقِرُونَهُمْ وَيَزْدَرُونَهُمْ. قِيلَ: أَبُو جَهْلٍ:

Yukhbirūna ʿan ʾanfusihim ʾannahum kānū yaḥqirūnahum wa-yazdarūnahum. Qīla: ʾAbū Jahlin:

They report of themselves that they used to despise and scorn them. It is said: Abū Jahl,

يَعْنِي بِقَوْلِهِ عَمَّارًا وَبِلَالًا وَصُهَيْبًا وَالْمِقْدَادَ رَحِمَهُمُ اللَّهُ عَزَّ وَجَلَّ.

Yaʿnī bi-qawlihi ʿAmmāran wa-Bilālan wa-Ṣuhayban wa-al-Miqdāda raḥimahumu Allāhu ʿazza wa-jalla.

meaning by his words ʿAmmār, Bilāl, Ṣuhayb, and al-Miqdād, may God, mighty and majestic, have mercy on them.

وَأَمَّا الْوَجْهُ الْآخَرُ مِنَ الْكِبْرِ الَّذِي بَيْنَ الْعِبَادِ، فَهُوَ التَّعَظُّمُ عَلَيْهِمْ.

Wa-ʾammā al-wajhu al-ʾākharu mina al-kibri alladhī bayna al-ʿibādi, fa-huwa al-taʿaẓẓumu ʿalayhim.

As for the other form of arrogance, that between servants, it is exalting oneself above them.”

قُلْتُ: مَا حَقِيقَةُ التَّعَظُّمِ عَلَيْهِمْ؟

Qultu: Mā ḥaqīqatu al-taʿaẓẓumi ʿalayhim?

I said: “What does exalting oneself above them really consist in?”

قَالَ: خَصْلَتَانِ:

Qāla: Khaṣlatāni:

He said: “Two traits:

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إِحْدَاهُمَا: الْحُقْرِيَّةُ لَهُمْ وَالْأَنَفَةُ مِنْهُمْ، وَذَلِكَ أَنَّهُ يَرَى أَنَّهُ خَيْرٌ مِنْهُمْ فَهُوَ يَنْظُرُ إِلَيْهِمْ بِالِازْدِرَاءِ وَالْحُقْرِيَّةِ لَهُمْ.

ʾIḥdāhumā: Al-ḥuqriyyatu lahum wa-al-ʾanafatu minhum, wa-dhālika ʾannahu yarā ʾannahu khayrun minhum fa-huwa yanẓuru ʾilayhim bi-al-izdirāʾi wa-al-ḥuqriyyati lahum.

The first is contempt for them and disdain toward them. He considers himself better than them, and so regards them with scorn and contempt.

وَالْخَصْلَةُ الثَّانِيَةُ: رَدُّ الْحَقِّ عَلَيْهِمْ أَنْ يَقْبَلَهُ مِنْهُمْ، وَهُوَ يَعْلَمُ أَنَّهُ حَقٌّ، إِنْ أَمَرَهُ بَعْضُهُمْ بِخَيْرٍ، أَوْ نَهَاهُ عَنْ مُنْكَرٍ، أَوْ نَاظَرَهُ فِي دِينٍ، فَيَرُدُّ الْحَقَّ وَهُوَ يَعْلَمُ، كَمَا وَصَفَ اللَّهُ عَزَّ وَجَلَّ عَنْ بَنِي إِسْرَائِيلَ، قَالَ تَعَالَى: وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا.

Wa-al-khaṣlatu al-thāniyatu: Raddu al-ḥaqqi ʿalayhim ʾan yaqbalahu minhum, wa-huwa yaʿlamu ʾannahu ḥaqqun, ʾin ʾamarahu baʿḍuhum bi-khayrin, ʾaw nahāhu ʿan munkarin, ʾaw nāẓarahu fī dīnin, fa-yaruddu al-ḥaqqa wa-huwa yaʿlamu, ka-mā waṣafa Allāhu ʿazza wa-jalla ʿan Banī ʾIsrāʾīla, qāla taʿālā: Wa-jaḥadū bi-hā wa-istayqanathā ʾanfusuhum ẓulman wa-ʿuluwwan.

The second trait is rejecting the truth they offer, refusing to accept it from them although he knows it is true. If one of them commands him to do good, forbids him something wrong, or debates a religious matter with him, he rejects the truth knowingly, as God, mighty and majestic, described concerning the Children of Israel. He said, exalted is He, ‘They denied them, though their souls were certain of them, through wrongdoing and self-exaltation.’

وَقَالَ تَعَالَى: فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ.

Wa-qāla taʿālā: Fa-lammā jāʾahum mā ʿarafū kafarū bihi.

And He said, exalted is He, ‘When what they recognized came to them, they disbelieved in it.’

فَإِنْ نَاظَرَ أَحَدًا كَانَ هِمَّتُهُ الْغَلَبَةَ وَالرَّدَّ وَتَرْكَ الْفَهْمِ؛ أَنَفًا وَتَعَزُّزًا أَنْ يَتَعَلَّمَ مِنْ غَيْرِهِ، وَحُقْرِيَّةً لَهُ، وَحُبًّا لِلْغَلَبَةِ، كَمَا وَصَفَ اللَّهُ عَزَّ وَجَلَّ عَنِ الْجَاحِدِينَ، فَقَالَ عَزَّ وَجَلَّ: وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ.

Fa-ʾin nāẓara ʾaḥadan kāna himmatuhu al-ghalabata wa-al-radda wa-tarka al-fahmi; ʾanafan wa-taʿazzuzan ʾan yataʿallama min ghayrihi, wa-ḥuqriyyatan lahu, wa-ḥubban li-al-ghalabati, ka-mā waṣafa Allāhu ʿazza wa-jalla ʿani al-jāḥidīna, fa-qāla ʿazza wa-jalla: Wa-qāla alladhīna kafarū lā tasmaʿū li-hādhā al-qurʾāni wa-alghaw fīhi laʿallakum taghlibūna.

If he debates someone, his concern is to win and reject what is said, abandoning understanding. He is too disdainful and proud to learn from another, despises him, and loves to win. This is as God, mighty and majestic, described the deniers, saying, mighty and majestic, ‘Those who disbelieved said, “Do not listen to this Qurʾān, and make noise during it, so that you may prevail.”’

فَإِنْ أَمَرَهُ بِخَيْرٍ أَنِفَ وَأَخَذَتْهُ الْعِزَّةُ، فَرَدَّ الْحَقَّ بِالْغَضَبِ، اسْتِعْزَازًا لِلْكِبْرِ الَّذِي فِي قَلْبِهِ؛ أَلَمْ تَسْمَعْ إِلَى قَوْلِهِ عَزَّ وَجَلَّ: وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ.

Fa-ʾin ʾamarahu bi-khayrin ʾanifa wa-ʾakhadhathu al-ʿizzatu, fa-radda al-ḥaqqa bi-al-ghaḍabi, istiʿzāzan li-al-kibri alladhī fī qalbihi; ʾa-lam tasmaʿ ʾilā qawlihi ʿazza wa-jalla: Wa-ʾidhā qīla lahu ittaqi Allāha ʾakhadhathu al-ʿizzatu bi-al-ʾithmi.

If someone commands him to do good, he becomes disdainful and is seized by pride. He angrily rejects the truth, asserting the arrogance in his heart. Have you not heard His words, mighty and majestic, ‘When he is told, “Be conscious of God,” pride carries him into sin’?

وَرُوِيَ عَنْ عُمَرَ أَنَّهُ قَرَأَهَا فَقَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، قَامَ رَجُلٌ فَأَمَرَ بِالْمَعْرُوفِ فَقُتِلَ، وَقَالَ: وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ.

Wa-ruwiya ʿan ʿUmara ʾannahu qaraʾahā fa-qāla: ʾInnā li-llāhi wa-ʾinnā ʾilayhi rājiʿūna, qāma rajulun fa-ʾamara bi-al-maʿrūfi fa-qutila, wa-qāla: Wa-yaqtulūna alladhīna yaʾmurūna bi-al-qisṭi mina al-nāsi.

It is reported that ʿUmar recited it and said: ‘We belong to God, and to Him we return. A man stood up and enjoined what was right, and was killed.’ And he said, ‘And they kill those people who command justice.’

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فَيَقْتُلُ الْمُتَكَبِّرُ مَنْ أَمَرَهُ وَمَنْ خَالَفَهُ كِبْرًا؛ أَلَا تَسْمَعُ إِلَى قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ.

Fa-yaqtulu al-mutakabbiru man ʾamarahu wa-man khālafahu kibran; ʾa-lā tasmaʿu ʾilā qawli Allāhi ʿazza wa-jalla: Wa-ʾidhā baṭashtum baṭashtum jabbārīna.

Thus an arrogant person kills whoever commands him or opposes him, out of arrogance. Do you not hear the words of God, mighty and majestic, ‘When you strike, you strike as tyrants’?

وَقَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: كَفَى بِالرَّجُلِ إِثْمًا إِذَا قِيلَ لَهُ: اتَّقِ اللَّهَ، قَالَ: عَلَيْكَ نَفْسَكَ أَنْتَ تَأْمُرُنِي؟

Wa-qāla ʿAbdu Allāhi bnu Masʿūdin: Kafā bi-al-rajuli ʾithman ʾidhā qīla lahu: Ittaqi Allāha, qāla: ʿAlayka nafsaka ʾanta taʾmurunī?

ʿAbd Allāh ibn Masʿūd said: ‘It is sin enough for a man that, when told, “Be conscious of God,” he says, “Mind yourself! Are you giving me orders?”’

قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِرَجُلٍ: «كُلْ بِيَمِينِكَ» قَالَ: لَا أَسْتَطِيعُ. فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

Qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama li-rajulin: «Kul bi-yamīnika» qāla: Lā ʾastaṭīʿu. Fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama:

The Prophet, may God bless him and grant him peace, told a man, ‘Eat with your right hand.’ He said, ‘I cannot.’ The Prophet, may God bless him and grant him peace, said:

«لَا اسْتَطَعْتَ، مَا مَنَعَكَ إِلَّا الْكِبْرُ» قَالَ: فَمَا رَفَعَهَا بَعْدَ ذَلِكَ إِلَى فِيهِ، رَوَاهُ عَنْهُ سَلَمَةُ بْنُ الْأَكْوَعِ.

«Lā istaṭaʿta, mā manaʿaka ʾillā al-kibru» qāla: Fa-mā rafaʿahā baʿda dhālika ʾilā fīhi, rawāhu ʿanhu Salamatu bnu al-ʾAkwaʿi.

‘May you never be able to! Nothing stopped you but arrogance.’ The narrator said: ‘After that, he never raised it to his mouth.’ Salama ibn al-Akwaʿ reported it from him.

فَمَنْ رَأَى نَفْسَهُ أَنَّهُ خَيْرٌ مِنْ غَيْرِهِ، مُزْدَرِيًا بِهِ، حَاقِرًا لَهُ، أَوْ رَدَّ حَقًّا وَهُوَ يَعْلَمُ أَنَّهُ حَقٌّ، فَقَدْ تَكَبَّرَ بَيْنَهُ وَبَيْنَ الْخَلْقِ، وَقَدْ يَؤُولُ بِهِ هَذَا الْكِبْرُ بَيْنَهُ وَبَيْنَ الْخَلْقِ إِلَى أَنْ يَتَكَبَّرَ بَيْنَهُ وَبَيْنَ اللَّهِ عَزَّ وَجَلَّ، كَمَا فَعَلَ إِبْلِيسُ. قَالَ ابْنُ عَجْلَانَ: مَا زَادَ إِبْلِيسُ عَلَى أَنَّهُ قَالَ: أَنَا خَيْرٌ مِنْهُ،

Fa-man raʾā nafsahu ʾannahu khayrun min ghayrihi, muzdariyan bihi, ḥāqiran lahu, ʾaw radda ḥaqqan wa-huwa yaʿlamu ʾannahu ḥaqqun, fa-qad takabbara baynahu wa-bayna al-khalqi, wa-qad yaʾūlu bihi hādhā al-kibru baynahu wa-bayna al-khalqi ʾilā ʾan yatakabbara baynahu wa-bayna Allāhi ʿazza wa-jalla, ka-mā faʿala ʾIblīsu. Qāla Ibnu ʿAjlāna: Mā zāda ʾIblīsu ʿalā ʾannahu qāla: ʾAnā khayrun minhu,

Anyone who considers himself better than another, scorning and despising him, or rejects a truth while knowing it to be true, has behaved arrogantly toward other people. This arrogance toward other people may lead him to arrogance toward God, mighty and majestic, as Iblīs did. Ibn ʿAjlān said: ‘Iblīs did no more than say, “I am better than him.”’

فَلَمَّا رَأَى أَنَّهُ خَيْرٌ مِنْهُ أَنِفَ أَنْ يَسْجُدَ لَهُ، وَقَدْ عَلِمَ أَنَّ ذَلِكَ مَهْلَكَةٌ، إِذْ رَدَّ عَلَى اللَّهِ عَزَّ وَجَلَّ أَمْرَهُ، وَعَانَدَهُ بِقَوْلِهِ: لَا أَسْجُدُ، أَبِيًّا عَلَى اللَّهِ عَزَّ وَجَلَّ، مُعَانِدًا اللَّهَ سُبْحَانَهُ لِلْأَنَفِ، إِذْ رَأَى أَنَّهُ خَيْرٌ مِنْ آدَمَ، لِأَنَّهُ عِنْدَ نَفْسِهِ كَانَ خَيْرَ أَصْلٍ مِنْ آدَمَ عَلَيْهِ السَّلَامُ، لِأَنَّ أَصْلَهُ: النَّارُ،

Fa-lammā raʾā ʾannahu khayrun minhu ʾanifa ʾan yasjuda lahu, wa-qad ʿalima ʾanna dhālika mahlakatun, ʾidh radda ʿalā Allāhi ʿazza wa-jalla ʾamrahu, wa-ʿānadahu bi-qawlihi: Lā ʾasjudu, ʾabiyyan ʿalā Allāhi ʿazza wa-jalla, muʿānidan Allāha subḥānahu li-al-ʾanafi, ʾidh raʾā ʾannahu khayrun min ʾĀdama, li-ʾannahu ʿinda nafsihi kāna khayra ʾaṣlin min ʾĀdama ʿalayhi al-salāmu, li-ʾanna ʾaṣlahu: Al-nāru,

When he considered himself better than him, he disdained to prostrate before him, knowing that this would bring destruction. He rejected the command of God, mighty and majestic, and defied Him by saying, ‘I will not prostrate,’ refusing to yield to God, mighty and majestic, and opposing God, glory be to Him, out of disdain. He considered himself better than Adam because, in his own view, he was of better origin than Adam, peace be upon him: his origin was fire,

وَأَصْلُ آدَمَ عَلَيْهِ السَّلَامُ: الطِّينُ، وَالنَّارُ أَقْوَى مِنَ الطِّينِ، لِأَنَّهَا تَأْكُلُ الطِّينَ، قَالَ ذَلِكَ جَهْلًا بِاللَّهِ عَزَّ وَجَلَّ، وَأَنَفًا مِنْ آدَمَ عَلَيْهِ السَّلَامُ، فَأَخْرَجَهُ الْكِبْرُ عَلَى آدَمَ، إِلَى أَنْ رَدَّ عَلَى رَبِّ الْعَالَمِينَ عَزَّ وَجَلَّ، فَكَفَرَ بِذَلِكَ، فَجَعَلَهُ لَعِينًا مُلَعَّنًا.

Wa-ʾaṣlu ʾĀdama ʿalayhi al-salāmu: Al-ṭīnu, wa-al-nāru ʾaqwā mina al-ṭīni, li-ʾannahā taʾkulu al-ṭīna, qāla dhālika jahlan bi-Allāhi ʿazza wa-jalla, wa-ʾanafan min ʾĀdama ʿalayhi al-salāmu, fa-ʾakhrajahu al-kibru ʿalā ʾĀdama, ʾilā ʾan radda ʿalā rabbi al-ʿālamīna ʿazza wa-jalla, fa-kafara bi-dhālika, fa-jaʿalahu laʿīnan mulaʿʿanan.

while the origin of Adam, peace be upon him, was clay, and fire was stronger than clay because it consumed clay. He said this in ignorance of God, mighty and majestic, and disdain for Adam, peace be upon him. His arrogance toward Adam led him to reject the Lord of all worlds, mighty and majestic, and by that he became an unbeliever. God therefore made him accursed, utterly cursed.

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وَيَجْمَعُ ذَلِكَ كُلَّهُ قَوْلُ الْمُصْطَفَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، حِينَ سَأَلَهُ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنِّي امْرُؤٌ قَدْ حُبِّبَ إِلَيَّ مِنَ الْجَمَالِ مَا تَرَى، أَفَمِنَ الْكِبْرِ هُوَ؟ قَالَ: «لَا، وَلَكِنَّ الْكِبْرَ مَنْ بَطِرَ الْحَقَّ وَغَمَطَ النَّاسَ» يَعْنِي: ازْدِرَاءَ النَّاسِ،

Wa-yajmaʿu dhālika kullahu qawlu al-muṣṭafā ṣallā Allāhu ʿalayhi wa-sallama, ḥīna saʾalahu Thābitu bnu Qaysi bni Shammāsin, fa-qāla: Yā rasūla Allāhi, ʾinnī imruʾun qad ḥubbiba ʾilayya mina al-jamāli mā tarā, ʾa-fa-mina al-kibri huwa? Qāla: «Lā, wa-lākinna al-kibra man baṭira al-ḥaqqa wa-ghamaṭa al-nāsa» yaʿnī: Izdirāʾa al-nāsi,

All this is encompassed by the words of the Chosen One, may God bless him and grant him peace, when Thābit ibn Qays ibn Shammās asked him, ‘Messenger of God, I am a man to whom the beauty you see has been made dear. Is that arrogance?’ He said, ‘No. Rather, arrogance is in one who insolently rejects the truth and belittles people,’ meaning contempt for people.

وَفِي حَدِيثٍ آخَرَ «مَنْ سَفِهَ الْحَقَّ وَغَمَصَ النَّاسَ».

Wa-fī ḥadīthin ʾākhara «Man safiha al-ḥaqqa wa-ghamaṣa al-nāsa».

Another report has, ‘One who treats the truth foolishly and belittles people,’

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يَعْنِي: ازْدِرَاءَ النَّاسِ وَحَقْرَهُمْ.

Yaʿnī: Izdirāʾa al-nāsi wa-ḥaqrahum.

meaning scorn and contempt for people.

فَمَنْ تَعَظَّمَ، وَأَنِفَ أَنْ يَقْبَلَ عَنِ اللَّهِ عَزَّ وَجَلَّ أَمْرَهُ، وَأَنْ يَذِلَّ وَيَخْضَعَ لِطَاعَتِهِ، فَقَدْ تَكَبَّرَ بَيْنَهُ وَبَيْنَ رَبِّهِ جَلَّ وَعَلَا، وَمَنْ رَأَى أَنَّهُ خَيْرٌ مِنْ أَخِيهِ حُقْرِيَّةً لَهُ وَازْدِرَاءً بِهِ، أَوْ رَدَّ الْحَقَّ وَهُوَ يَعْرِفُهُ، فَقَدْ تَكَبَّرَ بَيْنَهُ وَبَيْنَ الْعِبَادِ.

Fa-man taʿaẓẓama, wa-ʾanifa ʾan yaqbala ʿani Allāhi ʿazza wa-jalla ʾamrahu, wa-ʾan yadhilla wa-yakhḍaʿa li-ṭāʿatihi, fa-qad takabbara baynahu wa-bayna rabbihi jalla wa-ʿalā, wa-man raʾā ʾannahu khayrun min ʾakhīhi ḥuqriyyatan lahu wa-izdirāʾan bihi, ʾaw radda al-ḥaqqa wa-huwa yaʿrifuhu, fa-qad takabbara baynahu wa-bayna al-ʿibādi.

Whoever exalts himself and disdains to accept the command of God, mighty and majestic, and to humble himself and submit in obedience to Him has behaved arrogantly toward his Lord, majestic and high. Whoever considers himself better than his brother, despising and scorning him, or rejects the truth while recognizing it has behaved arrogantly toward other servants.

فَأَصْلُ الْكِبْرِ: التَّعَظُّمُ، وَحَقِيقَتُهُ: الْأَنَفُ، وَازْدِرَاءُ الْعِبَادِ، وَرَدُّ الْحَقِّ بَعْدَ عِلْمٍ بِهِ، فَذَلِكَ جِمَاعُ الْكِبْرِ.

Fa-ʾaṣlu al-kibri: Al-taʿaẓẓumu, wa-ḥaqīqatuhu: Al-ʾanafu, wa-izdirāʾu al-ʿibādi, wa-raddu al-ḥaqqi baʿda ʿilmin bihi, fa-dhālika jimāʿu al-kibri.

The root of arrogance is self-exaltation. Its reality is disdain, contempt for servants, and rejection of truth after knowing it. That sums up arrogance.”

Source page 486

بَابُ الْكِبْرِ يَكُونُ عَنِ الْعُجْبِ وَتَفْسِيرِ الْكِبْرِ بِالْعِلْمِ

Bābu al-kibri yakūnu ʿani al-ʿujbi wa-tafsīri al-kibri bi-al-ʿilmi

Chapter on arrogance arising from self-admiration, and an explanation of arrogance over knowledge

قُلْتُ: مَا الْكِبْرُ الَّذِي يَكُونُ عَنِ الْعُجْبِ؟

Qultu: Mā al-kibru alladhī yakūnu ʿani al-ʿujbi?

I said: “What is the arrogance that arises from self-admiration?”

قَالَ: الْكِبْرُ الَّذِي يَكُونُ عَنِ الْعُجْبِ فِي الدِّينِ، بِالْعِلْمِ وَالْعَمَلِ.

Qāla: Al-kibru alladhī yakūnu ʿani al-ʿujbi fī al-dīni, bi-al-ʿilmi wa-al-ʿamali.

He said: “The arrogance arising from self-admiration in religion concerns knowledge and deeds.

فَإِذَا كَانَ مِنْ قِبَلِ الْعِلْمِ، فَإِنَّ الْعَالِمَ إِذَا أُعْجِبَ بِعِلْمِهِ، أَخْرَجَهُ عُجْبُهُ إِلَى الْكِبْرِ؛ تَعَظُّمًا عَلَى الْعِبَادِ، فَيَتَكَبَّرُ عَلَى الْعَوَامِّ، وَإِنْ كَانَ بَعْضُهُمْ أَتْقَى لِلَّهِ عَزَّ وَجَلَّ مِنْهُ، وَذَلِكَ الَّذِي خَافَهُ عُمَرُ رَضِيَ اللَّهُ عَنْهُ عَلَى الْعُلَمَاءِ، حِينَ قَالَ:

Fa-ʾidhā kāna min qibali al-ʿilmi, fa-ʾinna al-ʿālima ʾidhā ʾuʿjiba bi-ʿilmihi, ʾakhrajahu ʿujbuhu ʾilā al-kibri; taʿaẓẓuman ʿalā al-ʿibādi, fa-yatakabbaru ʿalā al-ʿawāmmi, wa-ʾin kāna baʿḍuhum ʾatqā li-llāhi ʿazza wa-jalla minhu, wa-dhālika alladhī khāfahu ʿUmaru raḍiya Allāhu ʿanhu ʿalā al-ʿulamāʾi, ḥīna qāla:

When it comes through knowledge, a scholar who admires his own knowledge is led by that self-admiration into arrogance, exalting himself above other servants. He behaves arrogantly toward ordinary people, even if some are more conscious of God, mighty and majestic, than he is. This is what ʿUmar, may God be pleased with him, feared for scholars when he said:

تَوَاضَعُوا لِمَنْ تُعَلِّمُونَهُ، وَلَا تَكُونُوا مِنْ جَبَابِرَةِ الْعُلَمَاءِ، فَلَا يَقُومُ عِلْمُكُمْ عِنْدَ اللَّهِ بِجَهْلِكُمْ. أَيْ لَا يَزْكُو عِنْدَ اللَّهِ إِذَا تَكَبَّرْتُمْ بِهِ.

Tawāḍaʿū li-man tuʿallimūnahu, wa-lā takūnū min jabābirati al-ʿulamāʾi, fa-lā yaqūmu ʿilmukum ʿinda Allāhi bi-jahlikum. ʾAy lā yazkū ʿinda Allāhi ʾidhā takabbartum bihi.

‘Be humble toward those you teach. Do not be tyrannical scholars, for your knowledge will not stand you in good stead before God alongside your ignorance.’ That is, it will not flourish in God's sight if you use it to be arrogant.

فَإِذَا تَكَبَّرَ الْعَالِمُ بِعِلْمِهِ حَقَرَ مَنْ دُونَهُ فِي الْعِلْمِ، وَازْدَرَاهُ، وَأَقْصَاهُ، وَأَبْعَدَهُ، وَاسْتَذَلَّهُ، وَانْتَهَرَهُ، وَاسْتَخْدَمَهُ، وَامْتَنَّ عَلَيْهِ بِمَا يُعَلِّمُهُ وَتَعَظَّمَ عَلَى الْعَوَامِّ، وَانْقَبَضَ عَنْهُمْ لِيَبْدَؤُوهُ بِالسَّلَامِ، وَيَتَسَخَّرُهُمْ وَيَغْضَبُ عَلَيْهِمْ إِنِ اسْتُخِفَّ بِشَيْءٍ مِنْ حَقِّهِ أَوْ لَمْ تُقْضَ لَهُ حَوَائِجُهُ؛ كِبْرًا؛ لِأَنَّهُ يَرَى أَنَّهُ يَسْتَحِقُّ ذَلِكَ مِنْهُمْ، وَأَنَّ ذَلِكَ لَهُ عَلَيْهِمْ وَاجِبٌ لَازِمٌ،

Fa-ʾidhā takabbara al-ʿālimu bi-ʿilmihi ḥaqara man dūnahu fī al-ʿilmi, wa-izdarāhu, wa-ʾaqṣāhu, wa-ʾabʿadahu, wa-istadhallahu, wa-intaharahu, wa-istakhdamahu, wa-imtanna ʿalayhi bi-mā yuʿallimuhu wa-taʿaẓẓama ʿalā al-ʿawāmmi, wa-inqabaḍa ʿanhum li-yabdaʾūhu bi-al-salāmi, wa-yatasakhkharuhum wa-yaghḍabu ʿalayhim ʾini istukhiffa bi-shayʾin min ḥaqqihi ʾaw lam tuqḍa lahu ḥawāʾijuhu; kibran; li-ʾannahu yarā ʾannahu yastaḥiqqu dhālika minhum, wa-ʾanna dhālika lahu ʿalayhim wājibun lāzimun,

When a scholar becomes arrogant over his knowledge, he despises those with less knowledge, scorns them, excludes and distances them, humiliates and berates them, uses them as servants, and reminds them of his favor in teaching them. He exalts himself above ordinary people and holds himself aloof so that they will greet him first. He presses them into service and becomes angry if any of his rights is slighted or his needs are not met, out of arrogance, because he considers himself entitled to this from them and regards it as a binding obligation they owe him,

لِعِظَمِ قَدْرِ نَفْسِهِ عِنْدَهُ. وَإِنْ حَاجَّ أَوْ نَاظَرَ أَحَدًا مِنْهُمْ رَدَّ الْحَقَّ عَلَى عِلْمٍ، وَإِنْ وَعَظَ عَنَّفَ، وَإِنْ وُعِظَ عَنِفَ تَعَزُّزًا مِنَ التَّعَظُّمِ وَالْكِبْرِ، وَكَذَلِكَ رَوَى مُعَاذٌ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «وَمِنَ الْعُلَمَاءِ مَنْ إِنْ وَعَظَ عَنَّفَ وَإِنْ وُعِظَ عَنِفَ» وَيَغْضَبُ إِنِ اسْتُخِفَّ بِشَيْءٍ مِنْ حَقِّهِ أَوْ رُدَّ عَلَيْهِ بَعْضُ قَوْلِهِ،

Li-ʿiẓami qadri nafsihi ʿindahu. Wa-ʾin ḥājja ʾaw nāẓara ʾaḥadan minhum radda al-ḥaqqa ʿalā ʿilmin, wa-ʾin waʿaẓa ʿannafa, wa-ʾin wuʿiẓa ʿanifa taʿazzuzan mina al-taʿaẓẓumi wa-al-kibri, wa-ka-dhālika rawā Muʿādhun ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Wa-mina al-ʿulamāʾi man ʾin waʿaẓa ʿannafa wa-ʾin wuʿiẓa ʿanifa» wa-yaghḍabu ʾini istukhiffa bi-shayʾin min ḥaqqihi ʾaw rudda ʿalayhi baʿḍu qawlihi,

because of his inflated sense of his own worth. If he argues or debates with one of them, he knowingly rejects the truth. If he admonishes, he is harsh; if he is admonished, he reacts harshly, putting on airs through self-exaltation and arrogance. Likewise Muʿādh reported from the Prophet, may God bless him and grant him peace, that he said, ‘Among scholars are those who are harsh when they admonish and react harshly when admonished.’ He becomes angry if any of his rights is slighted or any part of what he says is rejected,

Source page 487

وَوَصَفَ فِي هَذَا الْحَدِيثِ أَنَّ الْعُلَمَاءَ سَبْعُ طَبَقَاتٍ؛ لِأَنَّهُ فَوْقَهُمْ، وَهُمْ دُونَهُ، تَعَظُّمًا وَأَنَفًا أَنْ يَقْبَلَ مِنْهُمْ إِنْ أَمَرُوهُ، أَوْ عَلَّمُوهُ أَوْ وَعَظُوهُ، وَيَأْنَفُ أَنْ يَرْفُقَ بِهِمْ إِنْ عَلَّمَهُمْ، أَوْ وَعَظَهُمْ، أَنَفًا أَنْ يُكَلِّمَهُمْ بِالسَّوِيَّةِ، لِأَنَّهُمْ عِنْدَهُ لَيْسُوا مِثْلَهُ، مُحْتَقِرًا لِمَنْ دُونَهُ فِي التُّقَى، وَلِمَنْ فَوْقَهُ فِي التُّقَى،

Wa-waṣafa fī hādhā al-ḥadīthi ʾanna al-ʿulamāʾa sabʿu ṭabaqātin; li-ʾannahu fawqahum, wa-hum dūnahu, taʿaẓẓuman wa-ʾanafan ʾan yaqbala minhum ʾin ʾamarūhu, ʾaw ʿallamūhu ʾaw waʿaẓūhu, wa-yaʾnafu ʾan yarfuqa bi-him ʾin ʿallamahum, ʾaw waʿaẓahum, ʾanafan ʾan yukallimahum bi-al-sawiyyati, li-ʾannahum ʿindahu laysū mithlahu, muḥtaqiran li-man dūnahu fī al-tuqā, wa-li-man fawqahu fī al-tuqā,

and in this report he described scholars as belonging to seven classes. This is because he considers himself above them and them beneath him, exalting himself and disdaining to accept anything from them if they command, teach, or admonish him. He disdains to be gentle with them if he teaches or admonishes them, too proud to speak with them as equals, because in his view they are not like him. He despises those beneath him in God-consciousness and those above him in God-consciousness,

وَيَنْظُرُ إِلَيْهِمْ كَأَنَّهُمُ الْحَمِيرُ الَّتِي لَا تَعْقِلُ، لَا يَرَى أَنَّ أَحَدًا مِنْهُمْ يَنْفَعُهُ عِلْمُهُ، وَإِنْ نَفَعَهُ فَهُوَ حَقِيرٌ عِنْدَهُ، كُلُّ ذَلِكَ جَهْلًا بِاللَّهِ عَزَّ وَجَلَّ، وَهُمْ أَعْلَمُ بِاللَّهِ تَعَالَى مِنْهُ، لِأَنَّهُمْ أَخْوَفُ لِلَّهِ تَعَالَى مِنْهُ، لِأَنَّهُمْ يَنْظُرُونَ إِلَيْهِ بِالتَّعْظِيمِ، وَهُوَ يَنْظُرُ إِلَيْهِمْ بِالِازْدِرَاءِ بِهِمْ.

Wa-yanẓuru ʾilayhim ka-ʾannahumu al-ḥamīru allatī lā taʿqilu, lā yarā ʾanna ʾaḥadan minhum yanfaʿuhu ʿilmuhu, wa-ʾin nafaʿahu fa-huwa ḥaqīrun ʿindahu, kullu dhālika jahlan bi-Allāhi ʿazza wa-jalla, wa-hum ʾaʿlamu bi-Allāhi taʿālā minhu, li-ʾannahum ʾakhwafu li-llāhi taʿālā minhu, li-ʾannahum yanẓurūna ʾilayhi bi-al-taʿẓīmi, wa-huwa yanẓuru ʾilayhim bi-al-izdirāʾi bi-him.

and regards them as unreasoning donkeys. He does not think that any of them benefits from his own knowledge, and even if someone does, that person remains insignificant in his eyes. All this comes from ignorance of God, mighty and majestic. They know God, exalted is He, better than he does, because they fear God, exalted is He, more than he does: they regard him with respect, while he regards them with contempt.

فَهُوَ الْوَضِيعُ وَهُمُ الرُّفَعَاءُ الْمُتَوَاضِعُونَ لِأَنَّ اللَّهَ عَزَّ وَجَلَّ يَضَعُ وَيَحْقِرُ مَنْ تَكَبَّرَ، وَيَرْفَعُ مَنْ تَوَاضَعَ لَهُ، فَيَتَكَبَّرُ عَلَيْهِمْ حُقْرِيَّةً لَهُمْ، يَفْتَخِرُ عَلَيْهِمْ بِعِلْمِهِ، وَيُعَيِّرُهُمْ بِجَهْلِهِمْ، مُضَيِّعًا لِحُقُوقِهِمْ، فَهُوَ مُزْدَرِيهِمْ، مُمْتَنٌّ عَلَيْهِمْ، إِنْ عَلَّمَهُمْ فَهُوَ جَبَّارٌ فِي عِلْمِهِ، غَيْرُ مُتَوَاضِعٍ لِلَّهِ عَزَّ وَجَلَّ.

Fa-huwa al-waḍīʿu wa-humu al-rufaʿāʾu al-mutawāḍiʿūna li-ʾanna Allāha ʿazza wa-jalla yaḍaʿu wa-yaḥqiru man takabbara, wa-yarfaʿu man tawāḍaʿa lahu, fa-yatakabbaru ʿalayhim ḥuqriyyatan lahum, yaftakhiru ʿalayhim bi-ʿilmihi, wa-yuʿayyiruhum bi-jahlihim, muḍayyiʿan li-ḥuqūqihim, fa-huwa muzdarīhim, mumtannun ʿalayhim, ʾin ʿallamahum fa-huwa jabbārun fī ʿilmihi, ghayru mutawāḍiʿin li-llāhi ʿazza wa-jalla.

He is the lowly one, while they are the elevated, humble ones, because God, mighty and majestic, lowers and abases whoever is arrogant, and raises whoever humbles himself before Him. He behaves arrogantly toward them in contempt, boasts of his knowledge over them, and reproaches them for their ignorance, neglecting their rights. He scorns them and reminds them of his favors. If he teaches them, he is tyrannical in his knowledge, lacking humility before God, mighty and majestic.

وَمِنْهُمْ مَنْ يَتَّقِي بَعْضَ هَذِهِ الْخِلَالِ وَيَتَكَبَّرُ بِبَعْضِهَا، فَمَنْ أُوتِيَ مِنَ الْعِلْمِ شَيْئًا فَقَدْ يَعْتَرِضُ لَهُ التَّعَظُّمُ عَلَى مَنْ دُونَهُ.

Wa-minhum man yattaqī baʿḍa hādhihi al-khilāli wa-yatakabbaru bi-baʿḍihā, fa-man ʾūtiya mina al-ʿilmi shayʾan fa-qad yaʿtariḍu lahu al-taʿaẓẓumu ʿalā man dūnahu.

Some avoid certain of these traits while acting arrogantly through others. Anyone given some knowledge may be tempted to exalt himself above those beneath him.

وَمِنْهُمْ مَنْ يَتَكَبَّرُ بِغَايَةِ الْكِبْرِ فِي عِلْمِهِ.

Wa-minhum man yatakabbaru bi-ghāyati al-kibri fī ʿilmihi.

Some display the utmost arrogance over their knowledge.

وَمِنْهُمْ مَنْ يَتَوَاضَعُ فِي خُلُقٍ وَيَتَكَبَّرُ فِي آخَرَ، عَلَى قَدْرِ عَقْلِهِ عَنْ رَبِّهِ عَزَّ وَجَلَّ، وَقَدْرِ مَعْرِفَتِهِ بِالْحُجَّةِ عَلَيْهِ لِلَّهِ عَزَّ وَجَلَّ فِي عِلْمِهِ.

Wa-minhum man yatawāḍaʿu fī khuluqin wa-yatakabbaru fī ʾākhara, ʿalā qadri ʿaqlihi ʿan rabbihi ʿazza wa-jalla, wa-qadri maʿrifatihi bi-al-ḥujjati ʿalayhi li-llāhi ʿazza wa-jalla fī ʿilmihi.

Some are humble in one disposition and arrogant in another, according to the extent of their understanding from their Lord, mighty and majestic, and their recognition of the claim that God, mighty and majestic, has against them through their knowledge.”

قُلْتُ: الْعِلْمُ يَزِيدُ الْعَبْدَ تَوَاضُعًا، فَقَدْ زَادَ الْعِلْمُ كِبْرًا وَجَهْلًا.

Qultu: Al-ʿilmu yazīdu al-ʿabda tawāḍuʿan, fa-qad zāda al-ʿilmu kibran wa-jahlan.

I said: “Knowledge increases a servant's humility, yet here knowledge has increased arrogance and ignorance.”

قَالَ: إِنَّ الْعِلْمَ، كَمَا قَالَ وَهْبٌ: الْعِلْمُ كَالْغَيْثِ يَنْزِلُ مِنَ السَّمَاءِ حُلْوًا صَافِيًا، فَتَشْرَبُهُ الْأَشْجَارُ بِعُرُوقِهَا، فَتُحَوِّلُهُ عَلَى قَدْرِ طُعُومِهَا، فَتَزْدَادُ الْمُرَّةُ مَرَارَةً، وَتَزْدَادُ الْحُلْوَةُ حَلَاوَةً وَيَكْثُرُ مَاؤُهَا بِالْحَلَاوَةِ، وَيَكْثُرُ مَاءُ الْمُرَّةِ بِالْمَرَارَةِ.

Qāla: ʾInna al-ʿilma, ka-mā qāla Wahbun: Al-ʿilmu ka-al-ghaythi yanzilu mina al-samāʾi ḥulwan ṣāfiyan, fa-tashrabuhu al-ʾashjāru bi-ʿurūqihā, fa-tuḥawwiluhu ʿalā qadri ṭuʿūmihā, fa-tazdādu al-murratu marāratan, wa-tazdādu al-ḥulwatu ḥalāwatan wa-yakthuru māʾuhā bi-al-ḥalāwati, wa-yakthuru māʾu al-murrati bi-al-marārati.

He said: “Knowledge is as Wahb said: ‘Knowledge is like rain that descends from the sky sweet and pure. Trees drink it through their roots and transform it according to their own flavors. The bitter tree grows more bitter and the sweet tree sweeter; the sweet tree produces more sweet sap, and the bitter tree more bitter sap.’

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فَكَذَلِكَ الْعِلْمُ، تَحْفَظُهُ الرِّجَالُ، فَتُحَوِّلُهُ عَلَى قَدْرِ هِمَمِهَا وَأَهْوَائِهَا، فَيَزِيدُ الْمُتَكَبِّرَ كِبْرًا، لِأَنَّ مَنْ كَانَتْ هِمَّتُهُ الْكِبْرَ فَهُوَ جَاهِلٌ، فَإِذَا حَفِظَ الْعِلْمَ وَجَدَ مَا يَتَكَبَّرُ بِهِ فَازْدَادَ كِبْرًا.

Fa-ka-dhālika al-ʿilmu, taḥfaẓuhu al-rijālu, fa-tuḥawwiluhu ʿalā qadri himamihā wa-ʾahwāʾihā, fa-yazīdu al-mutakabbira kibran, li-ʾanna man kānat himmatuhu al-kibra fa-huwa jāhilun, fa-ʾidhā ḥafiẓa al-ʿilma wajada mā yatakabbaru bihi fa-izdāda kibran.

So it is with knowledge. People memorize it and transform it according to their concerns and desires. It increases an arrogant person's arrogance, because someone whose concern is arrogance is ignorant. When he memorizes knowledge, he finds something with which to be arrogant, and so grows more arrogant.

وَإِذَا كَانَ الرَّجُلُ جَاهِلًا وَهُوَ يَخَافُ مِنَ اللَّهِ عَزَّ وَجَلَّ، وَيَعْلَمُ أَنَّ حُجَّةَ اللَّهِ تَعَالَى لَهُ لَازِمَةٌ وَإِنْ كَانَ جَاهِلًا، فَإِذَا حَفِظَ الْعِلْمَ وَفَهِمَهُ ازْدَادَ خَوْفًا وَوَجَعًا، كَمَا قَالَ مُعَاذٌ: مَنِ ازْدَادَ عِلْمًا ازْدَادَ وَجَعًا. فَإِذَا ازْدَادَ وَجَعًا لِعِظَمِ الْحُجَّةِ عَلَيْهِ لِمَا عَلَّمَهُ اللَّهُ عَزَّ وَجَلَّ، ازْدَادَ ذُلًّا وَتَوَاضُعًا، وَإِشْفَاقًا وَخَوْفًا.

Wa-ʾidhā kāna al-rajulu jāhilan wa-huwa yakhāfu mina Allāhi ʿazza wa-jalla, wa-yaʿlamu ʾanna ḥujjata Allāhi taʿālā lahu lāzimatun wa-ʾin kāna jāhilan, fa-ʾidhā ḥafiẓa al-ʿilma wa-fahimahu izdāda khawfan wa-wajaʿan, ka-mā qāla Muʿādhun: Mani izdāda ʿilman izdāda wajaʿan. Fa-ʾidhā izdāda wajaʿan li-ʿiẓami al-ḥujjati ʿalayhi li-mā ʿallamahu Allāhu ʿazza wa-jalla, izdāda dhullan wa-tawāḍuʿan, wa-ʾishfāqan wa-khawfan.

But if a man is unlearned yet fears God, mighty and majestic, and knows that the claim of God, exalted is He, is binding upon him despite his ignorance, then when he memorizes and understands knowledge, he grows in fear and anguish. As Muʿādh said, ‘Whoever increases in knowledge increases in anguish.’ When his anguish increases because of the gravity of the claim against him through what God, mighty and majestic, has taught him, he grows in lowliness and humility, apprehension and fear.

وَإِذَا كَانَتْ هِمَّتُهُ وَهَوَاهُ الدُّنْيَا وَالتَّعْظِيمَ، ازْدَادَ بِالْعِلْمِ كِبْرًا وَأَنَفًا وَحُقْرِيَّةً لِمَنْ دُونَهُ، وَرَدًّا عَلَى مَنْ مِثْلُهُ وَمَنْ فَوْقَهُ، كِبْرًا وَأَنَفًا وَحُبًّا لِلْغَلَبَةِ.

Wa-ʾidhā kānat himmatuhu wa-hawāhu al-dunyā wa-al-taʿẓīma, izdāda bi-al-ʿilmi kibran wa-ʾanafan wa-ḥuqriyyatan li-man dūnahu, wa-raddan ʿalā man mithluhu wa-man fawqahu, kibran wa-ʾanafan wa-ḥubban li-al-ghalabati.

If his concern and desire are the world and being held in high esteem, knowledge increases his arrogance, disdain, and contempt for those beneath him, and his rejection of his equals and those above him, out of arrogance, disdain, and love of victory.”

قُلْتُ: فَمَا يَعْتَرِضُ لِلْعَامِلِ سَوَاءٌ أَكَانَ عَالِمًا أَوْ لَمْ يَكُنْ عَالِمًا؟

Qultu: Fa-mā yaʿtariḍu li-al-ʿāmili sawāʾun ʾa-kāna ʿāliman ʾaw lam yakun ʿāliman?

I said: “What, then, besets someone devoted to religious practice, whether or not he is a scholar?”

قَالَ: يَحْقِرُ مَنْ دُونَهُ مِمَّنْ لَا يَعْمَلُ مِثْلَ عَمَلِهِ، سَوَاءٌ أَكَانَ أَعْلَمَ مِنْهُ أَوْ أَجْهَلَ مِنْهُ:

Qāla: Yaḥqiru man dūnahu mimman lā yaʿmalu mithla ʿamalihi, sawāʾun ʾa-kāna ʾaʿlama minhu ʾaw ʾajhala minhu:

He said: “He despises those beneath him who do not perform deeds like his own, whether they are more knowledgeable or less knowledgeable than he is:

إِنْ كَانَ أَجْهَلَ مِنْهُ قَالَ فِي نَفْسِهِ: مُضَيِّعٌ جَاهِلٌ، وَإِنْ كَانَ أَعْلَمَ مِنْهُ قَالَ فِي نَفْسِهِ: الْحُجَّةُ عَلَيْهِ عَظِيمَةٌ، وَهُوَ مُضَيِّعٌ لِلْعَمَلِ.

ʾIn kāna ʾajhala minhu qāla fī nafsihi: Muḍayyiʿun jāhilun, wa-ʾin kāna ʾaʿlama minhu qāla fī nafsihi: Al-ḥujjatu ʿalayhi ʿaẓīmatun, wa-huwa muḍayyiʿun li-al-ʿamali.

If someone is less knowledgeable than he is, he says to himself, ‘An ignorant, negligent man.’ If someone is more knowledgeable, he says to himself, ‘The claim against him is grave, yet he neglects to act.’

وَيَحْقِرُ مَنْ دُونَهُ فِي الْعَمَلِ، وَيَنْظُرُ إِلَيْهِمْ بِالِازْدِرَاءِ، أَوْ يَتَعَظَّمُ عَلَيْهِمْ وَيَنْقَبِضُ عَنْهُمْ، لِيَبْدَؤُوهُ بِالسَّلَامِ وَلَا يَبْدَأَهُمْ، وَيَبَرُّوهُ وَلَا يَبَرَّهُمْ، وَيَزُورُونَهُ وَلَا يَزُورُهُمْ، وَيَعُودُونَهُ وَلَا يَعُودُهُمْ، يُرِيدُ أَنْ يَأْخُذَ بِفَضْلِهِ عَلَيْهِمْ، وَيَنْتَهِرُهُمْ، وَيَسْتَخْدِمُ مَنْ خَالَطَ مِنْهُمْ وَيُسَخِّرُهُمْ، وَيَأْنَفُ إِنْ وَعَظُوهُ، لِأَنَّهُ فَوْقَهُمْ فِي الْعَمَلِ، وَهُمْ مُضَيِّعُونَ مُفَرِّطُونَ،

Wa-yaḥqiru man dūnahu fī al-ʿamali, wa-yanẓuru ʾilayhim bi-al-izdirāʾi, ʾaw yataʿaẓẓamu ʿalayhim wa-yanqabiḍu ʿanhum, li-yabdaʾūhu bi-al-salāmi wa-lā yabdaʾahum, wa-yabarrūhu wa-lā yabarrahum, wa-yazūrūnahu wa-lā yazūruhum, wa-yaʿūdūnahu wa-lā yaʿūduhum, yurīdu ʾan yaʾkhudha bi-faḍlihi ʿalayhim, wa-yantahiruhum, wa-yastakhdimu man khālaṭa minhum wa-yusakhkhiruhum, wa-yaʾnafu ʾin waʿaẓūhu, li-ʾannahu fawqahum fī al-ʿamali, wa-hum muḍayyiʿūna mufarriṭūna,

He despises those beneath him in deeds and regards them with scorn, or exalts himself above them and holds himself aloof, so that they will greet him first and he will not greet them first, and they will show him kindness and he will not show them kindness. They visit him, but he does not visit them; they visit him when ill, but he does not visit them when ill. He wants to exact his advantage over them. He berates them, employs those of them he associates with as servants, and presses them into service. He takes offense if they admonish him, because he is above them in deeds while they are negligent and remiss.

فَإِنْ بَدَأَ أَحَدًا مِنْهُمْ بِالسَّلَامِ، أَوْ رَدَّ عَلَيْهِ، أَوْ قَاوَمَهُ، أَوْ دَاخَلَهُ، أَوْ أَجَابَهُ إِلَى دَعْوَتِهِ، أَوْ أَنِسَ بِهِ، رَأَى أَنَّهُ قَدْ صَنَعَ إِلَيْهِمْ مَعْرُوفًا، وَأَنَّهُ قَدْ فَعَلَ بِهِمْ مَا لَا يَسْتَحِقُّونَهُ مِنْ مِثْلِهِ، وَلَكِنْ يَفْعَلُ ذَلِكَ عِنْدَهُ بِفَضْلِهِ عَلَيْهِمْ، فَقَدْ تَفَضَّلَ عَلَيْهِمْ بِذَلِكَ عِنْدَ نَفْسِهِ، وَيَنْظُرُ إِلَيْهِمْ بِالِاسْتِصْغَارِ، وَإِلَى نَفْسِهِ بِالتَّعْظِيمِ،

Fa-ʾin badaʾa ʾaḥadan minhum bi-al-salāmi, ʾaw radda ʿalayhi, ʾaw qāwamahu, ʾaw dākhalahu, ʾaw ʾajābahu ʾilā daʿwatihi, ʾaw ʾanisa bihi, raʾā ʾannahu qad ṣanaʿa ʾilayhim maʿrūfan, wa-ʾannahu qad faʿala bi-him mā lā yastaḥiqqūnahu min mithlihi, wa-lākin yafʿalu dhālika ʿindahu bi-faḍlihi ʿalayhim, fa-qad tafaḍḍala ʿalayhim bi-dhālika ʿinda nafsihi, wa-yanẓuru ʾilayhim bi-al-istiṣghāri, wa-ʾilā nafsihi bi-al-taʿẓīmi,

If he greets one of them first, returns his greeting, stands with him, enters into his company, accepts his invitation, or is friendly with him, he thinks he has done them a kindness and treated them in a way they do not deserve from someone like him. In his view, he does this only through his generosity toward them: he imagines he has bestowed a favor on them. He looks upon them as insignificant and upon himself with high esteem,

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وَيَرْجُو لِنَفْسِهِ أَكْثَرَ مِمَّا يَرْجُو لَهُمْ، وَيَخَافُ عَلَيْهِمْ أَكْثَرَ مِمَّا يَخَافُ عَلَى نَفْسِهِ، بَلْ لَا يَكَادُ إِذَا رَآهُمْ أَوْ ذَكَرَهُمْ أَنْ يَذْكُرَ الْخَوْفَ عَلَى نَفْسِهِ، وَلَا يَذْكُرُ إِلَّا الْخَوْفَ عَلَيْهِمْ، يَرَى أَنَّهُمْ هَالِكُونَ، كَأَنَّهُ قَدْ أَتَاهُ مِنَ اللَّهِ عَزَّ وَجَلَّ الْأَمَانُ بِأَنَّهُ لَا يُعَذِّبُهُ، وَذَلِكَ هُوَ الْهَلَاكُ مِنْهُ.

Wa-yarjū li-nafsihi ʾakthara mimmā yarjū lahum, wa-yakhāfu ʿalayhim ʾakthara mimmā yakhāfu ʿalā nafsihi, bal lā yakādu ʾidhā raʾāhum ʾaw dhakarahum ʾan yadhkura al-khawfa ʿalā nafsihi, wa-lā yadhkuru ʾillā al-khawfa ʿalayhim, yarā ʾannahum hālikūna, ka-ʾannahu qad ʾatāhu mina Allāhi ʿazza wa-jalla al-ʾamānu bi-ʾannahu lā yuʿadhdhibuhu, wa-dhālika huwa al-halāku minhu.

and hopes more for himself than for them, while fearing more for them than for himself. Indeed, when he sees or remembers them, he scarcely thinks of fear for himself at all; he thinks only of fear for them. He considers them doomed, as though an assurance had come to him from God, mighty and majestic, that He would not punish him. That very attitude is his ruin.

أَلَا تَرَى إِلَى قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا سَمِعْتُمُ الرَّجُلَ يَقُولُ: هَلَكَ النَّاسُ فَهُوَ أَهْلَكُهُمْ» يَرْوِيهِ عَنْهُ أَبُو هُرَيْرَةَ، وَصَدَقَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَنَّهُ مُتَكَبِّرٌ مُزْدَرٍ بِالْخَلْقِ، مُغْتَرٌّ بِاللَّهِ عَزَّ وَجَلَّ، آمِنٌ غَيْرُ خَائِفٍ، فَأَخْرَجَهُ كِبْرُهُ وَحُقْرِيَّتُهُ إِلَى هَذِهِ الْأَخْلَاقِ الْمَذْمُومَةِ عِنْدَ اللَّهِ عَزَّ وَجَلَّ.

ʾA-lā tarā ʾilā qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾIdhā samiʿtumu al-rajula yaqūlu: Halaka al-nāsu fa-huwa ʾahlakuhum» yarwīhi ʿanhu ʾAbū Hurayrata, wa-ṣadaqa ṣallā Allāhu ʿalayhi wa-sallama li-ʾannahu mutakabbirun muzdarin bi-al-khalqi, mughtarrun bi-Allāhi ʿazza wa-jalla, ʾāminun ghayru khāʾifin, fa-ʾakhrajahu kibruhu wa-ḥuqriyyatuhu ʾilā hādhihi al-ʾakhlāqi al-madhmūmati ʿinda Allāhi ʿazza wa-jalla.

Do you not see the Prophet's saying, may God bless him and grant him peace, ‘When you hear a man say, “People are ruined,” he is the most ruined of them’? Abū Hurayra reports it from him, and he spoke truly, may God bless him and grant him peace. Such a man is arrogant, scornful of other people, deluded concerning God, mighty and majestic, and feels secure rather than afraid. His arrogance and contempt have led him into these dispositions condemned in the sight of God, mighty and majestic.

وَكَذَلِكَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «كَفَى بِالرَّجُلِ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ». لِأَنَّ الْحُقْرِيَّةَ لَهُمْ أَخْرَجَتْهُ إِلَى هَذَا كُلِّهِ وَإِلَى غَيْرِهِ مِمَّا يَطُولُ ذِكْرُهُ.

Wa-ka-dhālika qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Kafā bi-al-rajuli mina al-sharri ʾan yaḥqira ʾakhāhu al-muslima». Li-ʾanna al-ḥuqriyyata lahum ʾakhrajathu ʾilā hādhā kullihi wa-ʾilā ghayrihi mimmā yaṭūlu dhikruhu.

Likewise the Prophet, may God bless him and grant him peace, said, ‘It is evil enough for a man to despise his Muslim brother.’ For contempt for them has led him into all this, and into other things too lengthy to recount.

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فَإِذَا نَظَرَ إِلَيْهِمْ بِالِاسْتِصْغَارِ، وَخَافَ عَلَيْهِمْ أَكْثَرَ مِمَّا يَخَافُ عَلَى نَفْسِهِ، وَرَجَا لِنَفْسِهِ أَكْثَرَ مِمَّا يَرْجُو لَهُمْ، وَيَنْظُرُونَ إِلَيْهِ بِالتَّعْظِيمِ وَإِلَى أَنْفُسِهِمْ بِالِاسْتِصْغَارِ وَخَافُوا عَلَى أَنْفُسِهِمْ أَكْثَرَ مِمَّا يَخَافُونَ عَلَيْهِ، بَلْ يَظُنُّونَ أَنَّهُ نَاجٍ وَأَنَّهُمْ هَالِكُونَ، وَرَجَوْا لَهُ أَكْثَرَ مِمَّا يَرْجُونَ لَهُمْ، كَانُوا هُمْ أَعْبَدَ لِلَّهِ عَزَّ وَجَلَّ وَأَطْوَعَ فِيهِ مِنْهُ فِيهِمْ،

Fa-ʾidhā naẓara ʾilayhim bi-al-istiṣghāri, wa-khāfa ʿalayhim ʾakthara mimmā yakhāfu ʿalā nafsihi, wa-rajā li-nafsihi ʾakthara mimmā yarjū lahum, wa-yanẓurūna ʾilayhi bi-al-taʿẓīmi wa-ʾilā ʾanfusihim bi-al-istiṣghāri wa-khāfū ʿalā ʾanfusihim ʾakthara mimmā yakhāfūna ʿalayhi, bal yaẓunnūna ʾannahu nājin wa-ʾannahum hālikūna, wa-rajaw lahu ʾakthara mimmā yarjūna lahum, kānū hum ʾaʿbada li-llāhi ʿazza wa-jalla wa-ʾaṭwaʿa fīhi minhu fīhim,

If he regards them as insignificant, fears more for them than for himself, and hopes more for himself than for them, while they regard him with respect and themselves as insignificant, fear more for themselves than for him, indeed think he is saved while they are doomed, and hope more for him than for themselves, then they are more devoted to God, mighty and majestic, and more obedient in their conduct toward him than he is toward them.

فَقَدْ تَعَرَّضَ لِلْمَقْتِ مِنَ اللَّهِ عَزَّ وَجَلَّ وَحَبْطِ الْأَجْرِ فِي الْآخِرَةِ، وَاسْتَحَقَّ أَنْ يَسْلُبَهُ اللَّهُ عَزَّ وَجَلَّ مَا تَكَبَّرَ بِهِ عَلَيْهِمْ مِنَ الْعَمَلِ، وَقَدْ تَعَرَّضُوا هُمْ لِلرَّحْمَةِ مِنَ اللَّهِ عَزَّ وَجَلَّ، بِتَوَاضُعِهِمْ، وَحُبِّهِمْ لَهُ، وَاسْتِصْغَارِ أَنْفُسِهِمْ، وَتَعْظِيمِهِمْ لَهُ، لِأَنَّهُ يَأْنَفُ مِنْ مُجَالَسَتِهِمْ وَالْكَيْنُونَةِ مَعَهُمْ، وَهُمْ يَتَقَرَّبُونَ إِلَى اللَّهِ بِقُرْبِهِ وَالدُّنُوِّ مِنْهُ،

Fa-qad taʿarraḍa li-al-maqti mina Allāhi ʿazza wa-jalla wa-ḥabṭi al-ʾajri fī al-ʾākhirati, wa-istaḥaqqa ʾan yaslubahu Allāhu ʿazza wa-jalla mā takabbara bihi ʿalayhim mina al-ʿamali, wa-qad taʿarraḍū hum li-al-raḥmati mina Allāhi ʿazza wa-jalla, bi-tawāḍuʿihim, wa-ḥubbihim lahu, wa-istiṣghāri ʾanfusihim, wa-taʿẓīmihim lahu, li-ʾannahu yaʾnafu min mujālasatihim wa-al-kaynūnati maʿahum, wa-hum yataqarrabūna ʾilā Allāhi bi-qurbihi wa-al-dunuwwi minhu,

He has exposed himself to the abhorrence of God, mighty and majestic, and the loss of reward in the Hereafter. He deserves to be stripped by God, mighty and majestic, of the deeds over which he has behaved arrogantly toward them. They, however, have opened themselves to mercy from God, mighty and majestic, through their humility, their love for him, their low estimate of themselves, and their respect for him. He disdains sitting and being with them, while they seek closeness to God through being near him and approaching him.

وَلَوْلَا حُبُّ اللَّهِ عَزَّ وَجَلَّ وَتَعْظِيمُهُ مَا أَحَبُّوهُ، وَلَا عَظَّمُوهُ، فَقَدْ عَظَّمُوهُ وَأَحَبُّوهُ لِحُبِّ اللَّهِ عَزَّ وَجَلَّ، وَرَجَاءِ الْقُرْبَةِ مِنَ اللَّهِ عَزَّ وَجَلَّ بِهِ.

Wa-lawlā ḥubbu Allāhi ʿazza wa-jalla wa-taʿẓīmuhu mā ʾaḥabbūhu, wa-lā ʿaẓẓamūhu, fa-qad ʿaẓẓamūhu wa-ʾaḥabbūhu li-ḥubbi Allāhi ʿazza wa-jalla, wa-rajāʾi al-qurbati mina Allāhi ʿazza wa-jalla bihi.

Were it not for love of God, mighty and majestic, and reverence for Him, they would neither love nor respect him. They respect and love him out of love for God, mighty and majestic, and hope of drawing closer to God, mighty and majestic, through him.

فَقَدْ تَعَرَّضُوا لِلرَّحْمَةِ وَالْمَغْفِرَةِ، وَأَنْ يَنْقُلَهُمُ اللَّهُ عَزَّ وَجَلَّ إِلَى مَقَامِهِ فِي الْعِبَادَةِ وَالِاجْتِهَادِ، وَقَدْ تَعَرَّضَ هُوَ لِحَبْطِ عَمَلِهِ، وَأَنْ يَنْقُلَهُ إِلَى شَرِّ الْأَحْوَالِ، إِذْ تَكَبَّرَ بِمَا مَنَّ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ بِهِ مِنَ الْعَمَلِ، وَحَقَرَ عِبَادَهُ، وَأَنِفَ مِنْهُمْ، وَاغْتَرَّ بِاللَّهِ عَزَّ وَجَلَّ، وَجَعَلَ الْخَوْفَ مِنْهُ عَلَيْهِمْ، وَنَسِيَ نَفْسَهُ أَنْ يَكُونَ عَلَيْهَا أَخْوَفَ وَأَشْفَقَ،

Fa-qad taʿarraḍū li-al-raḥmati wa-al-maghfirati, wa-ʾan yanqulahumu Allāhu ʿazza wa-jalla ʾilā maqāmihi fī al-ʿibādati wa-al-ijtihādi, wa-qad taʿarraḍa huwa li-ḥabṭi ʿamalihi, wa-ʾan yanqulahu ʾilā sharri al-ʾaḥwāli, ʾidh takabbara bi-mā manna Allāhu ʿazza wa-jalla ʿalayhi bihi mina al-ʿamali, wa-ḥaqara ʿibādahu, wa-ʾanifa minhum, wa-ightarra bi-Allāhi ʿazza wa-jalla, wa-jaʿala al-khawfa minhu ʿalayhim, wa-nasiya nafsahu ʾan yakūna ʿalayhā ʾakhwafa wa-ʾashfaqa,

They have opened themselves to mercy and forgiveness, and to being brought by God, mighty and majestic, to his station in worship and strenuous devotion. He has exposed himself to the nullification of his deeds and to being brought into the worst of states, since he has grown arrogant over the deeds God, mighty and majestic, favored him with, despised His servants, disdained them, and been deluded concerning God, mighty and majestic. He has directed fear of Him toward them and forgotten himself, for whom he should feel greater fear and apprehension.

فَلَا يُؤْمَنُ ذَلِكَ عَلَيْهِ، كَمَا رُوِيَ عَنِ الشَّعْبِيِّ، وَرُوِيَ أَيْضًا عَنِ الْجَلْدِ ابْنِ أَيُّوبَ: أَنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ كَانَ يُقَالُ لَهُ: خَلِيعُ بَنِي إِسْرَائِيلَ، فَمَرَّ الْخَلِيعُ بِالْعَابِدِ، وَعَلَى رَأْسِهِ غَمَامَةٌ تُظَلِّلُهُ، فَقَالَ الْخَلِيعُ فِي نَفْسِهِ: أَنَا خَلِيعُ بَنِي إِسْرَائِيلَ، وَهَذَا عَابِدُ بَنِي إِسْرَائِيلَ، فَلَوْ جَلَسْتُ إِلَيْهِ لَعَلَّ اللَّهَ أَنْ يَرْحَمَنِي بِهِ!

Fa-lā yuʾmanu dhālika ʿalayhi, ka-mā ruwiya ʿani al-Shaʿbiyyi, wa-ruwiya ʾayḍan ʿani al-Jaldi ibni ʾAyyūba: ʾAnna rajulan min Banī ʾIsrāʾīla kāna yuqālu lahu: Khalīʿu Banī ʾIsrāʾīla, fa-marra al-khalīʿu bi-al-ʿābidi, wa-ʿalā raʾsihi ghamāmatun tuẓalliluhu, fa-qāla al-khalīʿu fī nafsihi: ʾAnā khalīʿu Banī ʾIsrāʾīla, wa-hādhā ʿābidu Banī ʾIsrāʾīla, fa-law jalastu ʾilayhi laʿalla Allāha ʾan yarḥamanī bihi!

He is not safe from that fate, as is reported from al-Shaʿbī, and also from al-Jald ibn Ayyūb: a man among the Children of Israel was called ‘the reprobate of the Children of Israel.’ The reprobate passed a worshipper over whose head a cloud was giving shade. The reprobate said to himself, ‘I am the reprobate of the Children of Israel, and this is the worshipper of the Children of Israel. If only I sat with him, perhaps God would have mercy on me through him!’

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فَجَلَسَ إِلَيْهِ، فَقَالَ الْعَابِدُ فِي نَفْسِهِ: أَنَا عَابِدُ بَنِي إِسْرَائِيلَ، وَهَذَا خَلِيعُ بَنِي إِسْرَائِيلَ، يَجْلِسُ إِلَيَّ؟ فَأَنِفَ مِنْهُ، وَقَالَ لَهُ: قُمْ عَنِّي. فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى نَبِيِّ ذَلِكَ الزَّمَانِ: «مُرْهُمَا فَلْيَسْتَأْنِفَا الْعَمَلَ، فَقَدْ غَفَرْتُ لِلْخَلِيعِ، وَأَحْبَطْتُ عَمَلَ الْعَابِدِ».

Fa-jalasa ʾilayhi, fa-qāla al-ʿābidu fī nafsihi: ʾAnā ʿābidu Banī ʾIsrāʾīla, wa-hādhā khalīʿu Banī ʾIsrāʾīla, yajlisu ʾilayya? Fa-ʾanifa minhu, wa-qāla lahu: Qum ʿannī. Fa-ʾawḥā Allāhu ʿazza wa-jalla ʾilā nabiyyi dhālika al-zamāni: «Murhumā fa-lyastaʾnifā al-ʿamala, fa-qad ghafartu li-al-khalīʿi, wa-ʾaḥbaṭtu ʿamala al-ʿābidi».

He sat with him, but the worshipper said to himself, ‘I am the worshipper of the Children of Israel, and this is the reprobate of the Children of Israel. Is he to sit with me?’ He disdained him and said, ‘Get away from me.’ God, mighty and majestic, revealed to the prophet of that time: ‘Tell them both to begin their deeds anew. I have forgiven the reprobate and nullified the worshipper's deeds.’

وَفِي حَدِيثٍ آخَرَ: «فَتَحَوَّلَتِ الْغَمَامَةُ عَلَى رَأْسِ الْخَلِيعِ».

Wa-fī ḥadīthin ʾākhara: «Fa-taḥawwalati al-ghamāmatu ʿalā raʾsi al-khalīʿi».

Another report says, ‘The cloud then moved over the reprobate's head.’

وَإِنَّمَا أَرَادَ اللَّهُ عَزَّ وَجَلَّ مِنْ عِبَادِهِ قُلُوبَهُمْ، فَتَكُونُ جَوَارِحُهُمْ تَبَعًا لِقُلُوبِهِمْ، فَإِذَا تَكَبَّرَ الْعَالِمُ أَوِ الْعَابِدُ وَأَنِفَ، وَتَوَاضَعَ الْجَاهِلُ أَوِ الْعَاصِي، وَذَلَّ هَيْبَةً لِلَّهِ عَزَّ وَجَلَّ وَفَرَقًا مِنْهُ، فَهُوَ أَطْوَعُ لِلَّهِ عَزَّ وَجَلَّ مِنَ الْعَابِدِ وَالْعَالِمِ بِقَلْبِهِ فِي ذَلِكَ الْمَعْنَى.

Wa-ʾinnamā ʾarāda Allāhu ʿazza wa-jalla min ʿibādihi qulūbahum, fa-takūnu jawāriḥuhum tabaʿan li-qulūbihim, fa-ʾidhā takabbara al-ʿālimu ʾawi al-ʿābidu wa-ʾanifa, wa-tawāḍaʿa al-jāhilu ʾawi al-ʿāṣī, wa-dhalla haybatan li-llāhi ʿazza wa-jalla wa-faraqan minhu, fa-huwa ʾaṭwaʿu li-llāhi ʿazza wa-jalla mina al-ʿābidi wa-al-ʿālimi bi-qalbihi fī dhālika al-maʿnā.

What God, mighty and majestic, wants from His servants is their hearts, so that their bodily members follow their hearts. When the scholar or worshipper is arrogant and disdainful, while the ignorant person or sinner is humble and abases himself in awe of God, mighty and majestic, and fear of Him, then in that respect his heart is more obedient to God, mighty and majestic, than the worshipper's or scholar's.

وَمِنْهُ الْحَدِيثُ: أَنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ أَتَى عَابِدًا مِنْ بَنِي إِسْرَائِيلَ، فَوَطِئَ عَلَى رَقَبَتِهِ وَهُوَ سَاجِدٌ، فَقَالَ: ارْفَعْ رَأْسَكَ. فَقَالَ لَهُ الْعَابِدُ: فَوَاللَّهِ لَا يَغْفِرُ اللَّهُ لَكَ، فَأَوْحَى اللَّهُ إِلَيْهِ: «أَيُّهَا الْمُتَأَلِّي عَلَيَّ، بَلْ أَنْتَ لَا يَغْفِرُ اللَّهُ لَكَ»، لِأَنَّهُ إِنَّمَا تَأَلَّى عَلَى اللَّهِ عَزَّ وَجَلَّ أَلَّا يَغْفِرَ لَهُ،

Wa-minhu al-ḥadīthu: ʾAnna rajulan min Banī ʾIsrāʾīla ʾatā ʿābidan min Banī ʾIsrāʾīla, fa-waṭiʾa ʿalā raqabatihi wa-huwa sājidun, fa-qāla: Irfaʿ raʾsaka. Fa-qāla lahu al-ʿābidu: Fa-wa-Allāhi lā yaghfiru Allāhu laka, fa-ʾawḥā Allāhu ʾilayhi: «ʾAyyuhā al-mutaʾallī ʿalayya, bal ʾanta lā yaghfiru Allāhu laka», li-ʾannahu ʾinnamā taʾallā ʿalā Allāhi ʿazza wa-jalla ʾallā yaghfira lahu,

Another instance is the report that a man of the Children of Israel came to a worshipper of the Children of Israel, stepped on his neck while he was prostrating, and said, ‘Raise your head.’ The worshipper told him, ‘By God, God will not forgive you!’ God revealed to him: ‘You who swear an oath concerning Me, it is you whom God will not forgive.’ He swore concerning God, mighty and majestic, that He would not forgive the man,

لِعِظَمِ قَدْرِ نَفْسِهِ عِنْدَهُ، وَأَنَّ الْإِسَاءَةَ إِلَيْهِ عِنْدَ اللَّهِ عَزَّ وَجَلَّ عَظِيمَةٌ لَا يَغْفِرُهَا اللَّهُ، لِعِبَادَتِهِ وَسُجُودِهِ، لِأَنَّهُ عِنْدَ نَفْسِهِ أَنَّهُ عَظِيمُ الْقَدْرِ عِنْدَ اللَّهِ عَزَّ وَجَلَّ، فَجَمَعَ عُجْبًا وَكِبْرًا، وَاغْتِرَارًا بِاللَّهِ عَزَّ وَجَلَّ.

Li-ʿiẓami qadri nafsihi ʿindahu, wa-ʾanna al-ʾisāʾata ʾilayhi ʿinda Allāhi ʿazza wa-jalla ʿaẓīmatun lā yaghfiruhā Allāhu, li-ʿibādatihi wa-sujūdihi, li-ʾannahu ʿinda nafsihi ʾannahu ʿaẓīmu al-qadri ʿinda Allāhi ʿazza wa-jalla, fa-jamaʿa ʿujban wa-kibran, wa-ightirāran bi-Allāhi ʿazza wa-jalla.

because of his inflated sense of his own worth and his belief that mistreating him was so grave in the sight of God, mighty and majestic, that God would not forgive it, owing to his worship and prostration. He imagined that he held great standing with God, mighty and majestic, and so combined self-admiration, arrogance, and delusion concerning God, mighty and majestic.

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وَكَذَلِكَ الْمُتَكَبِّرُ الْمُزْدَرِي لِلْعِبَادِ، كَأَنَّهُ النَّاجِي مِنْ بَيْنِهِمْ، كَمَا يُرْوَى: أَنَّ رَجُلًا ذُكِرَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَقْبَلَ ذَاتَ يَوْمٍ، فَقَالُوا يَا رَسُولَ اللَّهِ، هَذَا الَّذِي ذَكَرْنَا لَكَ. فَقَالَ: إِنِّي أَرَى فِي وَجْهِهِ سَفْعَةً مِنَ الشَّيْطَانِ، فَسَلَّمَ، وَوَقَفَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابِهِ.

Wa-ka-dhālika al-mutakabbiru al-muzdarī li-al-ʿibādi, ka-ʾannahu al-nājī min baynihim, ka-mā yurwā: ʾAnna rajulan dhukira li-al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, fa-ʾaqbala dhāta yawmin, fa-qālū yā rasūla Allāhi, hādhā alladhī dhakarnā laka. Fa-qāla: ʾInnī ʾarā fī wajhihi safʿatan mina al-shayṭāni, fa-sallama, wa-waqafa ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama wa-ʾaṣḥābihi.

So too is the arrogant person who scorns other servants, as though he alone among them were saved. It is reported that a man was mentioned to the Prophet, may God bless him and grant him peace. When he approached one day, they said, ‘Messenger of God, this is the man we mentioned to you.’ He said, ‘I see a mark of Satan on his face.’ The man greeted them and stood before the Prophet, may God bless him and grant him peace, and his companions.

فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَسْأَلُكَ بِاللَّهِ حَدَّثَتْكَ نَفْسُكَ: أَنَّهُ لَيْسَ فِي الْقَوْمِ أَفْضَلُ مِنْكَ؟». فَقَالَ: اللَّهُمَّ نَعَمْ.

Fa-qāla lahu al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «ʾAsʾaluka bi-Allāhi ḥaddathatka nafsuka: ʾAnnahu laysa fī al-qawmi ʾafḍalu minka?». Fa-qāla: Allāhumma naʿam.

The Prophet, may God bless him and grant him peace, said to him, ‘I ask you by God: did your soul tell you that no one in this group is better than you?’ He said, ‘O God, yes.’

فَيَرَى كَأَنَّهُ النَّاجِي مِنْ بَيْنِهِمْ، لِفَضْلِهِ عَلَيْهِمْ، مُشْمَئِزًّا يَنْقَبِضُ عَنْهُمْ، كَأَنَّهُ يَمُنُّ عَلَيْهِمْ بِعَمَلِهِ؛ كَمَا قَالَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ جَزْءٍ الزُّبَيْدِيُّ صَاحِبُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يُعْجِبُنِي مِنَ الْقُرَّاءِ كُلُّ طَلِيقٍ مِضْحَاكٍ. فَأَمَّا الَّذِي تَلْقَاهُ بِبِشْرٍ وَيَلْقَاكَ بِعُبُوسٍ، يَمُنُّ عَلَيْكَ بِعَمَلِهِ، فَلَا أَكْثَرَ اللَّهُ فِي الْمُسْلِمِينَ مِثْلَ هَذَا».

Fa-yarā ka-ʾannahu al-nājī min baynihim, li-faḍlihi ʿalayhim, mushmaʾizzan yanqabiḍu ʿanhum, ka-ʾannahu yamunnu ʿalayhim bi-ʿamalihi; ka-mā qāla ʿAbdu Allāhi bnu al-Ḥārithi bni Jazʾin al-Zubaydiyyu ṣāḥibu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «Yuʿjibunī mina al-qurrāʾi kullu ṭalīqin miḍḥākin. Fa-ʾammā alladhī talqāhu bi-bishrin wa-yalqāka bi-ʿubūsin, yamunnu ʿalayka bi-ʿamalihi, fa-lā ʾakthara Allāhu fī al-muslimīna mithla hādhā».

He sees himself as though he alone among them were saved because of his superiority to them, recoiling from them and holding aloof, as if his deeds were a favor he had bestowed upon them. As ʿAbd Allāh ibn al-Ḥārith ibn Jazʾ al-Zubaydī, a companion of the Prophet, may God bless him and grant him peace, said: ‘Among the reciters, I like everyone who is cheerful and quick to laugh. As for the man you meet with a smile but who meets you with a frown, treating his deeds as a favor to you, may God not increase the number of his kind among the Muslims.’

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وَلَوْ كَانَ اللَّهُ عَزَّ وَجَلَّ يَرْضَى هَذَا مِنْ أَحَدٍ، مَا قَالَ لِنَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ. وَقَالَ تَعَالَى: فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ.

Wa-law kāna Allāhu ʿazza wa-jalla yarḍā hādhā min ʾaḥadin, mā qāla li-nabiyyihi ṣallā Allāhu ʿalayhi wa-sallama: Wa-ikhfiḍ janāḥaka li-al-muʾminīna. Wa-qāla taʿālā: Fa-bi-mā raḥmatin mina Allāhi linta lahum wa-law kunta faẓẓan ghalīẓa al-qalbi la-infaḍḍū min ḥawlika.

If God, mighty and majestic, approved this in anyone, He would not have told His Prophet, may God bless him and grant him peace, ‘Lower your wing to the believers.’ And He said, exalted is He, ‘It was through mercy from God that you were gentle with them. Had you been harsh and hard-hearted, they would have dispersed from around you.’

وَوَصَفَ أَوْلِيَاءَهُ الَّذِينَ يُحِبُّونَهُ وَيُحِبُّهُمْ فَقَالَ: أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ.

Wa-waṣafa ʾawliyāʾahu alladhīna yuḥibbūnahu wa-yuḥibbuhum fa-qāla: ʾAdhillatin ʿalā al-muʾminīna ʾaʿizzatin ʿalā al-kāfirīna.

He described His friends who love Him and whom He loves, saying: ‘Humble toward the believers, firm toward the unbelievers.’

فَلَا قَدْرَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ لِمَنْ تَكَبَّرَ عَلَى عِبَادِهِ، عَابِدًا كَانَ أَوْ عَالِمًا.

Fa-lā qadra ʿinda Allāhi ʿazza wa-jalla li-man takabbara ʿalā ʿibādihi, ʿābidan kāna ʾaw ʿāliman.

There is no standing with God, mighty and majestic, for anyone who behaves arrogantly toward His servants, whether a worshipper or a scholar.

وَمِنَ الْعُبَّادِ قَوْمٌ ضُلَّالٌ، قَدْ جَمَعُوا إِلَى الضَّلَالِ الْكِبْرَ، لَا يَرَوْنَ أَنَّ أَحَدًا يَقُولُ الْحَقَّ عَلَى اللَّهِ عَزَّ وَجَلَّ غَيْرَهُمْ، وَأَنَّهُ لَا مُهْتَدٍ فِي الْأَرْضِ غَيْرُهُمْ، وَهُمُ الَّذِينَ يَقُولُونَ: إِنَّ الْقُرْآنَ مَخْلُوقٌ، وَهُمُ الَّذِينَ يَقُولُونَ بِالْوَقْفِ، وَالَّذِينَ يَقُولُونَ بِاللَّفْظِ، وَالَّذِينَ يُكَذِّبُونَ بِالْقَدَرِ، وَالَّذِينَ يُنْكِرُونَ أَنَّ اللَّهَ عَزَّ وَجَلَّ يُرَى فِي الْآخِرَةِ، وَالَّذِينَ يُغَلِّطُونَ الْمَوَازِينَ،

Wa-mina al-ʿubbādi qawmun ḍullālun, qad jamaʿū ʾilā al-ḍalāli al-kibra, lā yarawna ʾanna ʾaḥadan yaqūlu al-ḥaqqa ʿalā Allāhi ʿazza wa-jalla ghayrahum, wa-ʾannahu lā muhtadin fī al-ʾarḍi ghayruhum, wa-humu alladhīna yaqūlūna: ʾInna al-qurʾāna makhlūqun, wa-humu alladhīna yaqūlūna bi-al-waqfi, wa-alladhīna yaqūlūna bi-al-lafẓi, wa-alladhīna yukadhdhibūna bi-al-qadari, wa-alladhīna yunkirūna ʾanna Allāha ʿazza wa-jalla yurā fī al-ʾākhirati, wa-alladhīna yughalliṭūna al-mawāzīna,

Among worshippers are misguided people who have added arrogance to their error. They do not believe anyone but themselves speaks truth about God, mighty and majestic, or that anyone else on earth is rightly guided. They are those who say that the Qurʾān is created, those who advocate suspension of judgment, those who advocate the doctrine of pronunciation, those who deny divine decree, those who deny that God, mighty and majestic, will be seen in the Hereafter, and those who declare the scales erroneous.

وَمِنْهُمُ الرَّافِضَةُ، وَالْمُرْجِئَةُ، وَالْحَرُورِيَّةُ، وَالَّذِينَ يُكَذِّبُونَ بِالشَّفَاعَةِ، وَيَشْتُمُونَ أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَالَّذِينَ يَشْتُمُونَ عَائِشَةَ أُمَّ الْمُؤْمِنِينَ، الْمُبَرَّأَةَ مِنَ الْإِفْكِ رَحِمَهَا اللَّهُ، وَلَوْلَا مَا أَكْرَهُ أَنْ يَطُولَ الْكِتَابُ بِذِكْرِهِمْ لَذَكَرْتُهُمْ.

Wa-minhumu al-Rāfiḍatu, wa-al-Murjiʾatu, wa-al-Ḥarūriyyatu, wa-alladhīna yukadhdhibūna bi-al-shafāʿati, wa-yashtumūna ʾaṣḥāba rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, wa-alladhīna yashtumūna ʿĀʾishata ʾumma al-muʾminīna, al-mubarraʾata mina al-ʾifki raḥimahā Allāhu, wa-lawlā mā ʾakrahu ʾan yaṭūla al-kitābu bi-dhikrihim la-dhakartuhum.

Among them are the Rāfiḍa, the Murjiʾa, the Ḥarūriyya, those who deny intercession and revile the companions of God's Messenger, may God bless him and grant him peace, and those who revile ʿĀʾisha, Mother of the Believers, cleared of the slander, may God have mercy on her. Were I not reluctant to lengthen the book by mentioning them, I would name them.

Source page 494

فَكُلُّ هَذِهِ الْفِرَقِ آبِقَةٌ جَائِرَةٌ عَنِ الطَّرِيقِ، لَا يَرَوْنَ أَحَدًا يَقُولُ بِالْحَقِّ، وَأَنَّهُ لَا مُهْتَدٍ فِي الْأَرْضِ غَيْرُهُمْ، جَهْلًا بِاللَّهِ عَزَّ وَجَلَّ، وَتَكَبُّرًا عَلَى عِبَادِهِ، كَمَا رَوَى الْعَبَّاسُ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «يَكُونُ قَوْمٌ يَقْرَؤُونَ الْقُرْآنَ لَا يُجَاوِزُ حَنَاجِرَهُمْ يَقُولُونَ قَدْ قَرَأْنَا الْقُرْآنَ، فَمَنْ أَقْرَأُ مِنَّا؟

Fa-kullu hādhihi al-firaqi ʾābiqatun jāʾiratun ʿani al-ṭarīqi, lā yarawna ʾaḥadan yaqūlu bi-al-ḥaqqi, wa-ʾannahu lā muhtadin fī al-ʾarḍi ghayruhum, jahlan bi-Allāhi ʿazza wa-jalla, wa-takabburan ʿalā ʿibādihi, ka-mā rawā al-ʿAbbāsu raḍiya Allāhu ʿanhu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Yakūnu qawmun yaqraʾūna al-qurʾāna lā yujāwizu ḥanājirahum yaqūlūna qad qaraʾnā al-qurʾāna, fa-man ʾaqraʾu minnā?

All these groups are runaway servants who have strayed from the path. They think no one speaks the truth and that no one on earth but themselves is rightly guided, through ignorance of God, mighty and majestic, and arrogance toward His servants. As al-ʿAbbās, may God be pleased with him, reported from the Prophet, may God bless him and grant him peace, who said: ‘There will be people who recite the Qurʾān without its passing beyond their throats. They say, “We have recited the Qurʾān. Who recites better than us?

وَمَنْ أَعْلَمُ مِنَّا؟».

Wa-man ʾaʿlamu minnā?».

And who knows more than us?”’

ثُمَّ الْتَفَتَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى أَصْحَابِهِ فَقَالَ: «أُولَئِكَ مِنْكُمْ أَيُّهَا الْأُمَّةُ، أُولَئِكَ هُمْ وَقُودُ النَّارِ».

Thumma iltafata al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama ʾilā ʾaṣḥābihi fa-qāla: «ʾŪlāʾika minkum ʾayyuhā al-ʾummatu, ʾūlāʾika hum waqūdu al-nāri».

Then the Prophet, may God bless him and grant him peace, turned to his companions and said, ‘Those people are from among you, O community. They are the fuel of the Fire.’”

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بَابُ مَا يَكُونُ مِنَ الْكِبْرِ عَنِ الرِّيَاءِ وَمَا يُورِثُ مِنَ الْأَعْمَالِ الْمَذْمُومَةِ

Bābu mā yakūnu mina al-kibri ʿani al-riyāʾi wa-mā yūrithu mina al-ʾaʿmāli al-madhmūmati

Chapter on arrogance arising from ostentation and the blameworthy deeds it produces

قُلْتُ: فَمَا يَكُونُ مِنْهُ عَنِ الرِّيَاءِ؟

Qultu: Fa-mā yakūnu minhu ʿani al-riyāʾi?

I said: “What form of it arises from ostentation?”

قَالَ: يَرُدُّ الْحَقَّ عَلَى مَنْ نَاظَرَهُ أَوْ أَمَرَهُ، وَإِنْ كَانَ عِنْدَ نَفْسِهِ دُونَهُ أَوْ خَيْرًا مِنْهُ، فَيَرُدُّ الْحَقَّ أَنَفًا أَنْ يُخَطَّأَ فَتَتَّضِعَ مَنْزِلَتُهُ، أَوْ يُقَالَ: فُلَانٌ غَلَبَ فُلَانًا أَوْ خَطَّأَهُ أَوْ قَهَرَهُ، فَيُخْرِجُهُ الرِّيَاءُ إِلَى أَخْلَاقِ الْكِبْرِ، وَإِنْ كَانَ يَعْلَمُ فِي قَلْبِهِ أَنَّ الَّذِي نَاظَرَهُ أَوْ أَمَرَهُ خَيْرٌ مِنْهُ، وَلَكِنْ يُظْهِرُ الْأَنَفَةَ وَالتَّعَزُّزَ رِيَاءً،

Qāla: Yaruddu al-ḥaqqa ʿalā man nāẓarahu ʾaw ʾamarahu, wa-ʾin kāna ʿinda nafsihi dūnahu ʾaw khayran minhu, fa-yaruddu al-ḥaqqa ʾanafan ʾan yukhaṭṭaʾa fa-tattaḍiʿa manzilatuhu, ʾaw yuqāla: Fulānun ghalaba fulānan ʾaw khaṭṭaʾahu ʾaw qaharahu, fa-yukhrijuhu al-riyāʾu ʾilā ʾakhlāqi al-kibri, wa-ʾin kāna yaʿlamu fī qalbihi ʾanna alladhī nāẓarahu ʾaw ʾamarahu khayrun minhu, wa-lākin yuẓhiru al-ʾanafata wa-al-taʿazzuza riyāʾan,

He said: “He rejects the truth offered by someone who debates with him or gives him a command, whether in his own estimation he is beneath that person or better than him. He rejects the truth because he disdains being shown wrong and having his standing lowered, or having it said, ‘So-and-so defeated so-and-so, proved him wrong, or overcame him.’ Ostentation leads him into the dispositions of arrogance, even if he knows in his heart that the person who debated with him or commanded him is better than he is. He displays disdain and self-importance for show,

لَا كِبْرًا مِنْ قَلْبِهِ.

Lā kibran min qalbihi.

not from arrogance in his heart.”

قُلْتُ: فَمَا الَّذِي يُخْرِجُ إِلَيْهِ الْحِقْدُ مِنَ الْكِبْرِ؟

Qultu: Fa-mā alladhī yukhriju ʾilayhi al-ḥiqdu mina al-kibri?

I said: “What form of arrogance does rancor lead to?”

قَالَ: يَأْنَفُ أَنْ يَسْتَحِلَّ مِمَّنْ حَقَدَ عَلَيْهِ إِنْ ظَلَمَهُ أَوْ سَبَّهُ أَوْ صَارَمَهُ؛ أَنَفًا أَنْ يَبْدَأَهُ بِالسَّلَامِ، وَيَرُدُّ عَلَيْهِ الْحَقَّ، عَدَاوَةً وَحِقْدًا أَلَّا يَرَاهُ أَنَّهُ قَبِلَ مِنْهُ، أَوْ يَرَى ذَلِكَ أَحَدٌ مِنْهُ، فَيَحْمِلُهُ الْحِقْدُ وَالْعَدَاوَةُ عَلَى أَنْ يَسْتَعْمِلَ الْكِبْرَ فِي رَدِّ الْحَقِّ، أَوْ يُؤَدِّيَ حَقَّهُ.

Qāla: Yaʾnafu ʾan yastaḥilla mimman ḥaqada ʿalayhi ʾin ẓalamahu ʾaw sabbahu ʾaw ṣāramahu; ʾanafan ʾan yabdaʾahu bi-al-salāmi, wa-yaruddu ʿalayhi al-ḥaqqa, ʿadāwatan wa-ḥiqdan ʾallā yarāhu ʾannahu qabila minhu, ʾaw yarā dhālika ʾaḥadun minhu, fa-yaḥmiluhu al-ḥiqdu wa-al-ʿadāwatu ʿalā ʾan yastaʿmila al-kibra fī raddi al-ḥaqqi, ʾaw yuʾaddiya ḥaqqahu.

He said: “He disdains to seek pardon from someone he bears a grudge against if he has wronged, insulted, or broken with him, too proud to greet him first. He rejects the truth that person offers, out of hostility and rancor, so that the person will not see that he has accepted anything from him, nor anyone else witness that acceptance. Rancor and hostility lead him to exercise arrogance in rejecting the truth, or in paying the other his due.

فَمَا كَانَ مِنَ الرِّيَاءِ وَالْحِقْدِ فَقَدْ يَتَخَلَّقُ بِأَخْلَاقِ الْكِبْرِ، وَهُوَ يَعْلَمُ أَنَّهُ دُونَ مَنْ يُرَائِيهِ وَمَنْ حَقَدَ عَلَيْهِ وَعَادَاهُ، إِلَّا أَنَّ الْعُجْبَ هُوَ الَّذِي يَكُونُ عَنْهُ الْكِبْرُ بِالْقَلْبِ، فَيَأْنَفُ وَيَرَى أَنَّهُ خَيْرٌ مِمَّنْ لَمْ يُؤْتَ مِثْلَ مَا أُوتِيَ، فَيَزْدَرِيهِ، وَيَجْمَعُ ذَلِكَ الدِّينَ وَالدُّنْيَا، مِنَ الْعِلْمِ وَالْعَمَلِ.

Fa-mā kāna mina al-riyāʾi wa-al-ḥiqdi fa-qad yatakhallaqu bi-ʾakhlāqi al-kibri, wa-huwa yaʿlamu ʾannahu dūna man yurāʾīhi wa-man ḥaqada ʿalayhi wa-ʿādāhu, ʾillā ʾanna al-ʿujba huwa alladhī yakūnu ʿanhu al-kibru bi-al-qalbi, fa-yaʾnafu wa-yarā ʾannahu khayrun mimman lam yuʾta mithla mā ʾūtiya, fa-yazdarīhi, wa-yajmaʿu dhālika al-dīna wa-al-dunyā, mina al-ʿilmi wa-al-ʿamali.

Where ostentation and rancor are concerned, he may adopt the dispositions of arrogance while knowing that he is beneath the person before whom he shows off or against whom he bears rancor and hostility. Self-admiration, however, is what produces arrogance in the heart. He becomes disdainful and considers himself better than someone not given the same as he has been given, and so scorns him. This encompasses religion and worldly life, in knowledge and deeds.

فَكُلَّمَا فُضِّلَ بِنِعْمَةٍ عَلَى غَيْرِهِ أُعْجِبَ بِهَا وَتَكَبَّرَ؛ جَهْلًا وَتَضْيِيعًا لِلشُّكْرِ؛ فَلَا يَأْمَنُ النُّسَّاكُ ذَلِكَ عَلَى أَنْفُسِهِمْ، لِأَنَّ الْعُجْبَ وَالْكِبْرَ إِنَّمَا يَعْتَرِي مِنْ قِبَلِ النِّعَمِ، فَكُلَّمَا كَثُرَتِ النِّعْمَةُ وَعَظُمَتْ كَانَ الْعُجْبُ وَالْكِبْرُ إِلَيْهَا أَسْرَعَ، وَلَا سِيَّمَا مَا بَانَ مِنْهُ عَلَى الْعَامَّةِ بِعِلْمٍ أَوْ عَمَلٍ كَانَ الْكِبْرُ إِلَيْهَا أَسْرَعَ.

Fa-kullamā fuḍḍila bi-niʿmatin ʿalā ghayrihi ʾuʿjiba bi-hā wa-takabbara; jahlan wa-taḍyīʿan li-al-shukri; fa-lā yaʾmanu al-nussāku dhālika ʿalā ʾanfusihim, li-ʾanna al-ʿujba wa-al-kibra ʾinnamā yaʿtarī min qibali al-niʿami, fa-kullamā kathurati al-niʿmatu wa-ʿaẓumat kāna al-ʿujbu wa-al-kibru ʾilayhā ʾasraʿa, wa-lā siyyamā mā bāna minhu ʿalā al-ʿāmmati bi-ʿilmin ʾaw ʿamalin kāna al-kibru ʾilayhā ʾasraʿa.

Whenever a blessing gives him an advantage over someone else, he admires himself for it and grows arrogant, through ignorance and neglect of gratitude. Devout people should not consider themselves safe from this, because self-admiration and arrogance arise through blessings. The more abundant and greater the blessing, the more swiftly self-admiration and arrogance attach to it, especially where someone's knowledge or deeds distinguish him from ordinary people: arrogance comes to it more swiftly.

Source page 496

أَلَا تَرَى إِلَى مَا رَوَاهُ ابْنُ بُرَيْدَةَ عَنِ ابْنِ عَبَّاسٍ أَنَّ عُمَرَ قَالَ: «مَا زَالَ يُعْرَفُ فِي طَلْحَةَ بَأْوَاءُ مُنْذُ أُصِيبَ إِصْبَعُهُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ أُحُدٍ» وَالْبَأْوَاءُ عِنْدَ الْعَرَبِ هُوَ: الْكِبْرُ.

ʾA-lā tarā ʾilā mā rawāhu Ibnu Buraydata ʿani Ibni ʿAbbāsin ʾanna ʿUmara qāla: «Mā zāla yuʿrafu fī Ṭalḥata baʾwāʾu mundhu ʾuṣība ʾiṣbaʿuhu maʿa rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama yawma ʾUḥudin» wa-al-baʾwāʾu ʿinda al-ʿarabi huwa: Al-kibru.

Do you not see what Ibn Burayda reported from Ibn ʿAbbās, that ʿUmar said: ‘A certain haughtiness has continued to be evident in Ṭalḥa since his finger was injured while he was with God's Messenger, may God bless him and grant him peace, on the day of Uḥud’? Among the Arabs, baʾwāʾ means arrogance.

وَكَذَلِكَ يَرْوِي عَنْهُ ابْنُ عَبَّاسٍ، مِنْ حَدِيثِ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ عُمَرَ رِضْوَانُ اللَّهِ عَلَيْهِ قَالَ، وَقَالَ لَهُ ابْنُ عَبَّاسٍ: أَيْنَ أَنْتَ عَنْ طَلْحَةَ؟ قَالَ: ذَاكَ رَجُلٌ بِهِ نَخْوَةٌ، وَعَدَّهُمْ وَاحِدًا وَاحِدًا.

Wa-ka-dhālika yarwī ʿanhu Ibnu ʿAbbāsin, min ḥadīthi Ḥumaydi bni ʿAbdi al-Raḥmāni, ʿani Ibni ʿAbbāsin, ʾanna ʿUmara riḍwānu Allāhi ʿalayhi qāla, wa-qāla lahu Ibnu ʿAbbāsin: ʾAyna ʾanta ʿan Ṭalḥata? Qāla: Dhāka rajulun bihi nakhwatun, wa-ʿaddahum wāḥidan wāḥidan.

Likewise Ibn ʿAbbās reports from him, in the report of Ḥumayd ibn ʿAbd al-Raḥmān from Ibn ʿAbbās, that ʿUmar, God's good pleasure be upon him, said, when Ibn ʿAbbās asked him, ‘What about Ṭalḥa?’: ‘That is a man with haughtiness in him.’ And he enumerated them one by one.

وَذَلِكَ أَنَّ طَلْحَةَ يَوْمَ أُحُدٍ بَانَ عَلَى أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، إِذْ وَقَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِنَفْسِهِ، حَتَّى ضُرِبَتْ كَفُّهُ لِيَتَخَلَّى عَنِ النَّبِيِّ، فَجَذَبَ إِصْبَعَهُ تَحْتَ قَدَمِهِ، ثُمَّ أَكَبَّ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. فَأَخْبَرَهُ عُمَرُ أَنَّهَا عُرِفَتْ فِيهِ بَعْدَ ذَلِكَ،

Wa-dhālika ʾanna Ṭalḥata yawma ʾUḥudin bāna ʿalā ʾaṣḥābi rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, ʾidh waqā rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama bi-nafsihi, ḥattā ḍuribat kaffuhu li-yatakhallā ʿani al-nabiyyi, fa-jadhaba ʾiṣbaʿahu taḥta qadamihi, thumma ʾakabba ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama. Fa-ʾakhbarahu ʿUmaru ʾannahā ʿurifat fīhi baʿda dhālika,

That was because on the day of Uḥud Ṭalḥa distinguished himself above the companions of God's Messenger, may God bless him and grant him peace, by shielding God's Messenger, may God bless him and grant him peace, with his own body. His hand was struck to make him leave the Prophet, but he pulled his finger beneath his foot and then bent over God's Messenger, may God bless him and grant him peace. ʿUmar told him that this haughtiness had been noticed in him afterward.

وَمَا بَلَغَنَا أَنَّ ذَلِكَ أَخْرَجَهُ إِلَى حُقْرِيَّةِ مُسْلِمٍ بِحَقٍّ يَعْرِفُهُ.

Wa-mā balaghanā ʾanna dhālika ʾakhrajahu ʾilā ḥuqriyyati muslimin bi-ḥaqqin yaʿrifuhu.

But no report has reached us that this led him to despise a Muslim in a matter of a right he recognized.

وَلَكِنْ، إِذَا كَانَ الْأَخْيَارُ لَا يَعْرَوْنَ مِنْهُ فَنَحْنُ الْمَسَاكِينُ أَوْلَى أَنْ نَحْذَرَهُ فِي كُلِّ حَالٍ وَإِلَّا هَلَكْنَا، إِذْ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ خَرْدَلَةٍ مِنْ كِبْرٍ».

Wa-lākin, ʾidhā kāna al-ʾakhyāru lā yaʿrawna minhu fa-naḥnu al-masākīnu ʾawlā ʾan naḥdharahu fī kulli ḥālin wa-ʾillā halaknā, ʾidh qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Lā yadkhulu al-jannata man kāna fī qalbihi mithqālu khardalatin min kibrin».

Yet if the finest people are not free of it, we poor souls have all the more reason to guard against it in every circumstance, or we will perish. For the Prophet, may God bless him and grant him peace, said, ‘No one with a mustard seed's weight of arrogance in his heart will enter Paradise.’

Source page 497

كَذَلِكَ فِيمَا يَظْهَرُ مِنَ اللِّبَاسِ، إِنْ لَبِسَ الرَّجُلُ الصُّوفَ، يَتَكَبَّرْ بِهِ عَلَى مَنْ هُوَ دُونَهُ فِي اللِّبَاسِ، أَلَا تَرَى إِلَى قَوْلِ الْحَسَنِ: حَتَّى إِنَّ صَاحِبَ الصُّوفِ أَشَدُّ كِبْرًا مِنْ صَاحِبِ مُطْرَفِ الْخَزِّ فِي خَزِّهِ. وَصَدَقَ رَحِمَهُ اللَّهُ، إِنَّمَا يَتَكَبَّرُ لَابِسُ الْخَزِّ عَلَى مَنْ دُونَهُ مِنْ أَهْلِ الدُّنْيَا، وَيَتَوَاضَعُ لِأَهْلِ الدِّينِ،

Ka-dhālika fī-mā yaẓharu mina al-libāsi, ʾin labisa al-rajulu al-ṣūfa, yatakabbar bihi ʿalā man huwa dūnahu fī al-libāsi, ʾa-lā tarā ʾilā qawli al-Ḥasani: Ḥattā ʾinna ṣāḥiba al-ṣūfi ʾashaddu kibran min ṣāḥibi muṭrafi al-khazzi fī khazzihi. Wa-ṣadaqa raḥimahu Allāhu, ʾinnamā yatakabbaru lābisu al-khazzi ʿalā man dūnahu min ʾahli al-dunyā, wa-yatawāḍaʿu li-ʾahli al-dīni,

The same applies to outward clothing. If a man wears wool, he may be arrogant toward someone whose dress is beneath his. Do you not see al-Ḥasan's saying: ‘Indeed, the wearer of wool is even more arrogant than the wearer of a silk-blend cloak in his silk blend’? He spoke truly, may God have mercy on him. The wearer of a silk blend is arrogant only toward worldly people beneath him, while he is humble toward religious people.

وَالَّذِي يَلْبَسُ الصُّوفَ عَلَى الدِّينِ قَدْ يَتَكَبَّرُ عَلَى صَاحِبِ الْخَزِّ، وَصَاحِبُ الْخَزِّ إِذَا رَآهُ عَرَفَ لَهُ الْفَضْلَ عَلَيْهِ، وَذَلَّ فِي نَفْسِهِ لَهُ، لِمَا يَرَى عَلَيْهِ مِنْ لِبَاسِ الصَّالِحِينَ وَآثَارِ الزَّاهِدِينَ فِي الدُّنْيَا.

Wa-alladhī yalbasu al-ṣūfa ʿalā al-dīni qad yatakabbaru ʿalā ṣāḥibi al-khazzi, wa-ṣāḥibu al-khazzi ʾidhā raʾāhu ʿarafa lahu al-faḍla ʿalayhi, wa-dhalla fī nafsihi lahu, li-mā yarā ʿalayhi min libāsi al-ṣāliḥīna wa-ʾāthāri al-zāhidīna fī al-dunyā.

But someone who wears wool for religious reasons may behave arrogantly toward the wearer of a silk blend. When the wearer of a silk blend sees him, he acknowledges his superiority and inwardly humbles himself before him, because he sees him wearing the clothing of the righteous and bearing the marks of those who renounce the world.

فَالْعُجْبُ وَالْكِبْرُ لَا يَأْمَنُهُمَا عَاقِلٌ عَلَى حَالٍ. فَكُلُّ مَا بَانَ بِهِ الْعَبْدُ عَلَى غَيْرِهِ كَانَتِ الْفِتْنَةُ إِلَيْهِ أَسْرَعَ؛ وَمِنْ ذَلِكَ أَنَّ تَمِيمًا الدَّارِيَّ اسْتَأْذَنَ عُمَرَ فِي الْقَصَصِ، فَأَبَى أَنْ يَأْذَنَ لَهُ، وَقَالَ لَهُ: إِنَّهُ الذَّبْحُ. وَاسْتَأْذَنَهُ رَجُلٌ كَانَ إِمَامَ قَوْمِهِ أَنَّهُ إِذَا صَلَّى وَسَلَّمَ مِنْ صَلَاتِهِ ذَكَّرَهُمْ، فَدَعَا بِدَعَوَاتٍ، فَأَبَى أَنْ يَأْذَنَ لَهُ،

Fa-al-ʿujbu wa-al-kibru lā yaʾmanuhumā ʿāqilun ʿalā ḥālin. Fa-kullu mā bāna bihi al-ʿabdu ʿalā ghayrihi kānati al-fitnatu ʾilayhi ʾasraʿa; wa-min dhālika ʾanna Tamīman al-Dāriyya istaʾdhana ʿUmara fī al-qaṣaṣi, fa-ʾabā ʾan yaʾdhana lahu, wa-qāla lahu: ʾInnahu al-dhabḥu. Wa-istaʾdhanahu rajulun kāna ʾimāma qawmihi ʾannahu ʾidhā ṣallā wa-sallama min ṣalātihi dhakkarahum, fa-daʿā bi-daʿawātin, fa-ʾabā ʾan yaʾdhana lahu,

No sensible person considers himself safe from self-admiration and arrogance in any condition. Whatever distinguishes a servant above another brings temptation to him more swiftly. One instance is that Tamīm al-Dārī asked ʿUmar's permission to deliver edifying stories. He refused to permit him and told him, ‘It is slaughter.’ A man who led his people in prayer also asked permission to admonish them after praying and concluding the prayer with the greeting, and then offer some supplications. He refused to permit him,

وَقَالَ: إِنِّي أَخَافُ أَنْ تَنْتَفِخَ حَتَّى تَبْلُغَ الثُّرَيَّا. فَخَشِيَ عَلَيْهِ الْكِبْرَ.

Wa-qāla: ʾInnī ʾakhāfu ʾan tantafikha ḥattā tablugha al-Thurayyā. Fa-khashiya ʿalayhi al-kibra.

and said, ‘I fear you will swell up until you reach the Pleiades.’ He feared arrogance for him.

وَصَلَّى حُذَيْفَةُ بِقَوْمِهِ فَلَمَّا سَلَّمَ قَالَ: لَتَلْتَمِسُنَّ إِمَامًا غَيْرِي أَوْ تُصَلُّونَ وُحْدَانًا. وَقِيلَ فِي حَدِيثٍ آخَرَ: إِنَّهُ قَالَ: إِنِّي رَأَيْتُ فِي نَفْسِي أَنَّهُ لَيْسَ فِي الْقَوْمِ أَفْضَلُ مِنِّي.

Wa-ṣallā Ḥudhayfatu bi-qawmihi fa-lammā sallama qāla: La-taltamisunna ʾimāman ghayrī ʾaw tuṣallūna wuḥdānan. Wa-qīla fī ḥadīthin ʾākhara: ʾInnahu qāla: ʾInnī raʾaytu fī nafsī ʾannahu laysa fī al-qawmi ʾafḍalu minnī.

Ḥudhayfa led his people in prayer. When he concluded with the greeting, he said, ‘You must find an imam other than me, or you will pray individually.’ In another report he is said to have declared, ‘I found myself thinking that no one in this group was better than me.’

Source page 498

فَمَا أَقَلَّ مَنْ يُخَصُّ بِنِعْمَةٍ يَبِينُ بِهَا عَلَى غَيْرِهِ إِلَّا غَلَبَ عَلَيْهِ الْكِبْرُ، إِلَّا مَنْ قَوَّاهُ اللَّهُ عَزَّ وَجَلَّ وَسَدَّدَهُ، وَبِاللَّهِ عَزَّ وَجَلَّ الِاعْتِصَامُ.

Fa-mā ʾaqalla man yukhaṣṣu bi-niʿmatin yabīnu bi-hā ʿalā ghayrihi ʾillā ghalaba ʿalayhi al-kibru, ʾillā man qawwāhu Allāhu ʿazza wa-jalla wa-saddadahu, wa-bi-Allāhi ʿazza wa-jalla al-iʿtiṣāmu.

How rarely is someone singled out for a blessing that distinguishes him above others without arrogance overcoming him, except those whom God, mighty and majestic, strengthens and guides aright. In God, mighty and majestic, is protection.”

Source page 499

بَابُ الْكِبْرِ بِالدُّنْيَا

Bābu al-kibri bi-al-dunyā

Chapter on arrogance over worldly advantages

قُلْتُ: قَدْ وَصَفْتَ الْكِبْرَ بِالدِّينِ فَمَا الْكِبْرُ بِالدُّنْيَا؟

Qultu: Qad waṣafta al-kibra bi-al-dīni fa-mā al-kibru bi-al-dunyā?

I said: “You have described arrogance over religion. What, then, is arrogance over worldly advantages?”

قَالَ: الْكِبْرُ بِالدُّنْيَا: الْكِبْرُ بِالْحَسَبِ، وَالْجَمَالِ، وَالْقُوَّةِ، وَالْمَالِ، وَكَثْرَةِ الْعَدَدِ.

Qāla: Al-kibru bi-al-dunyā: Al-kibru bi-al-ḥasabi, wa-al-jamāli, wa-al-quwwati, wa-al-māli, wa-kathrati al-ʿadadi.

He said: “Arrogance over worldly advantages is arrogance over lineage, beauty, strength, wealth, and great numbers.

فَأَمَّا الْكِبْرُ بِالْحَسَبِ: فَإِذَا تَعَظَّمَ بِحَسَبِهِ حَقَرَ مَنْ دُونَهُ فِي الْحَسَبِ، وَإِنْ كَانَ أَفْضَلَ مِنْهُ عَمَلًا، حَتَّى يَبْلُغَ التَّكَبُّرُ بِبَعْضِهِمْ إِلَى أَنْ يَرَى أَنَّ الْعَامَّةَ لَهُ خَوَلٌ كَالْعَبِيدِ، وَيَأْنَفَ أَنْ يُخَالِطَهُمْ، وَيَفْتَخِرَ عَلَيْهِمْ، وَيُعَيِّرَهُمْ عِنْدَ الْغَضَبِ؛ وَقَدْ يَعْتَرِي ذَلِكَ الرَّجُلَ الصَّالِحَ إِذَا كَانَ حَسِيبًا عِنْدَ غَضَبِهِ؛

Fa-ʾammā al-kibru bi-al-ḥasabi: Fa-ʾidhā taʿaẓẓama bi-ḥasabihi ḥaqara man dūnahu fī al-ḥasabi, wa-ʾin kāna ʾafḍala minhu ʿamalan, ḥattā yablugha al-takabburu bi-baʿḍihim ʾilā ʾan yarā ʾanna al-ʿāmmata lahu khawalun ka-al-ʿabīdi, wa-yaʾnafa ʾan yukhāliṭahum, wa-yaftakhira ʿalayhim, wa-yuʿayyirahum ʿinda al-ghaḍabi; wa-qad yaʿtarī dhālika al-rajula al-ṣāliḥa ʾidhā kāna ḥasīban ʿinda ghaḍabihi;

As for arrogance over lineage: when someone exalts himself because of his lineage, he despises those beneath him in lineage even if their deeds are better than his. Arrogance takes some people so far that they consider ordinary people their dependents, like slaves, disdain to associate with them, boast over them, and taunt them when angry. Even a righteous man of distinguished lineage may be overtaken by this when he is angry.

وَمِنْ ذَلِكَ مَا يُرْوَى عَنْ أَبِي ذَرٍّ أَنَّهُ قَالَ: قَابَلْتُ رَجُلًا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقُلْتُ لَهُ:

Wa-min dhālika mā yurwā ʿan ʾAbī Dharrin ʾannahu qāla: Qābaltu rajulan ʿinda al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, fa-qultu lahu:

An instance is what is reported from Abū Dharr, who said: ‘I confronted a man in the presence of the Prophet, may God bless him and grant him peace, and said to him,

يَا بْنَ السَّوْدَاءِ. فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَا أَبَا ذَرٍّ، طَفُّ الصَّاعِ، طَفُّ الصَّاعِ، لَيْسَ لِابْنِ بَيْضَاءَ عَلَى ابْنِ سَوْدَاءَ فَضْلٌ».

Yā bna al-sawdāʾi. Fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Yā ʾAbā Dharrin, ṭaffu al-ṣāʿi, ṭaffu al-ṣāʿi, laysa li-ibni bayḍāʾa ʿalā ibni sawdāʾa faḍlun».

“You son of a black woman!” The Prophet, may God bless him and grant him peace, said, “Abū Dharr, short of a full measure, short of a full measure! The son of a white woman has no superiority over the son of a black woman.”’

وَذَلِكَ أَنَّهُ رَآهُ خَيْرًا مِنْهُ، بِأَنْ كَانَتْ أُمُّهُ سَوْدَاءَ. وَأُمُّ أَبِي ذَرٍّ بَيْضَاءُ. وَقَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّهُ لَيْسَ لِابْنِ بَيْضَاءَ عَلَى ابْنِ سَوْدَاءَ فَضْلٌ» يَدُلُّ أَنَّهُ رَأَى أَنَّهُ خَيْرٌ مِنْهُ. فَتَعَظَّمَ عَلَيْهِ، قَالَ أَبُو ذَرٍّ: فَاضْطَجَعْتُ ثُمَّ قُلْتُ لِلرَّجُلِ: قُمْ فَطَأْ عَلَى خَدِّي. لِيَذِلَّ بَدَلًا مِمَّا قَالَ لَهُ.

Wa-dhālika ʾannahu raʾāhu khayran minhu, bi-ʾan kānat ʾummuhu sawdāʾa. Wa-ʾummu ʾAbī Dharrin bayḍāʾu. Wa-qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾInnahu laysa li-ibni bayḍāʾa ʿalā ibni sawdāʾa faḍlun» yadullu ʾannahu raʾā ʾannahu khayrun minhu. Fa-taʿaẓẓama ʿalayhi, qāla ʾAbū Dharrin: Fa-iḍṭajaʿtu thumma qultu li-al-rajuli: Qum fa-ṭaʾ ʿalā khaddī. Li-yadhilla badalan mimmā qāla lahu.

That was because he considered himself better than the other man on the grounds that the man's mother was black, while Abū Dharr's mother was white. The Prophet's words, may God bless him and grant him peace, ‘The son of a white woman has no superiority over the son of a black woman,’ show that he considered himself better than him and exalted himself above him. Abū Dharr said: ‘I lay down and then told the man, “Get up and step on my cheek,”’ so that he might humble himself in recompense for what he had said to him.

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فَقَدْ يَعْتَرِي ذَلِكَ الرَّجُلَ الصَّالِحَ عِنْدَ غَضَبِهِ وَعِنْدَ غَفْلَتِهِ، لِمَنْ دُونَهُ فِي الْحَسَبِ، حَتَّى يَغْتَابَهُ، وَيَذْكُرَهُ بِحَسَبِهِ، يَضَعُهُ بِذَلِكَ، وَيَتَنَقَّصَهُ بِذَلِكَ، كَقَوْلِ الرَّجُلِ: خُوزِيٌّ وَسِنْدِيٌّ وَنَبَطِيٌّ، يُنَقِّصُهُ بِذَلِكَ، وَقَدْ يُعَيِّرُهُ بِذَلِكَ وَيَفْتَخِرُ عَلَيْهِ مَعَ التَّعْيِيرِ، فَيَقُولُ: أَنَا خَيْرٌ مِنْكَ وَأَكْرَمُ أَصْلًا، وَأَنَا ابْنُ فُلَانٍ ابْنِ فُلَانٍ، وَمِنْ وَلَدِ فُلَانٍ،

Fa-qad yaʿtarī dhālika al-rajula al-ṣāliḥa ʿinda ghaḍabihi wa-ʿinda ghaflatihi, li-man dūnahu fī al-ḥasabi, ḥattā yaghtābahu, wa-yadhkurahu bi-ḥasabihi, yaḍaʿuhu bi-dhālika, wa-yatanaqqaṣahu bi-dhālika, ka-qawli al-rajuli: Khūziyyun wa-Sindiyyun wa-Nabaṭiyyun, yunaqqiṣuhu bi-dhālika, wa-qad yuʿayyiruhu bi-dhālika wa-yaftakhiru ʿalayhi maʿa al-taʿyīri, fa-yaqūlu: ʾAnā khayrun minka wa-ʾakramu ʾaṣlan, wa-ʾanā ibnu fulānin ibni fulānin, wa-min waladi fulānin,

This may overtake a righteous man when he is angry or heedless toward someone beneath him in lineage, until he backbites him and refers to his ancestry to abase and belittle him. A man may say, ‘A Khūzī, a Sindī, a Nabaṭī,’ belittling someone in this way. He may taunt him with it and boast over him as he taunts him, saying, ‘I am better than you and of nobler origin. I am the son of so-and-so, son of so-and-so, and a descendant of so-and-so.

مَنْ أَنْتَ وَمَنْ أَبُوكَ؟ وَإِنَّمَا أَنْتَ كَذَا وَكَذَا. وَيَقُولُ لَهُ: تَجْتَرِئُ أَنْ تُكَلِّمَنِي؟ أَوْ مِثْلُكَ يَنْظُرُ إِلَيَّ؟ أَوْ مِثْلُكَ يَضَعُ نَفْسَهُ مَعِي؟

Man ʾanta wa-man ʾabūka? Wa-ʾinnamā ʾanta kadhā wa-kadhā. Wa-yaqūlu lahu: Tajtariʾu ʾan tukallimanī? ʾAw mithluka yanẓuru ʾilayya? ʾAw mithluka yaḍaʿu nafsahu maʿī?

Who are you, and who is your father? You are only such-and-such.’ He says to him, ‘Do you dare speak to me? Does someone like you look at me? Does someone like you put himself on my level?’

وَمِنْ ذَلِكَ مَا يُرْوَى: أَنَّ رَجُلَيْنِ تَفَاخَرَا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَحَدُهُمَا لِلْآخَرِ:

Wa-min dhālika mā yurwā: ʾAnna rajulayni tafākharā ʿinda al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-qāla ʾaḥaduhumā li-al-ʾākhari:

An instance is the report that two men boasted against one another in the presence of the Prophet, may God bless him and grant him peace, and one said to the other:

أَنَا فُلَانُ ابْنُ فُلَانٍ، فَمَنْ أَنْتَ؟ لَا أُمَّ لَكَ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «افْتَخَرَ رَجُلَانِ عِنْدَ مُوسَى عَلَيْهِ السَّلَامُ، فَقَالَ أَحَدُهُمَا: أَنَا فُلَانُ ابْنُ فُلَانٍ حَتَّى عَدَّ تِسْعَةً.

ʾAnā fulānu ibnu fulānin, fa-man ʾanta? Lā ʾumma laka, fa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Iftakhara rajulāni ʿinda Mūsā ʿalayhi al-salāmu, fa-qāla ʾaḥaduhumā: ʾAnā fulānu ibnu fulānin ḥattā ʿadda tisʿatan.

‘I am so-and-so, son of so-and-so. Who are you? May you have no mother!’ The Prophet, may God bless him and grant him peace, said: ‘Two men boasted in the presence of Moses, peace be upon him. One said, “I am so-and-so, son of so-and-so,” until he had counted nine.

فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى مُوسَى؛ أَنْ قُلْ لِلَّذِي افْتَخَرَ بِآبَائِهِ: تِسْعَةٌ مِنْ أَهْلِ النَّارِ، أَنْتَ عَاشِرُهُمْ».

Fa-ʾawḥā Allāhu ʿazza wa-jalla ʾilā Mūsā; ʾan qul li-alladhī iftakhara bi-ʾābāʾihi: Tisʿatun min ʾahli al-nāri, ʾanta ʿāshiruhum».

God, mighty and majestic, revealed to Moses: “Tell the man who boasted of his ancestors: Nine are among the people of the Fire, and you are their tenth.”’

وَمِنْ ذَلِكَ قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَيَدَعَنَّ قَوْمٌ الْفَخْرَ بِآبَائِهِمْ وَقَدْ صَارُوا فَحْمًا فِي جَهَنَّمَ، أَوْ لَيَكُونُنَّ أَهْوَنَ عَلَى اللَّهِ عَزَّ وَجَلَّ مِنَ الْجُعْلَانِ الَّتِي تَذُوقُ بِآنَافِهَا الْقَذَرَ».

Wa-min dhālika qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «La-yadaʿanna qawmun al-fakhra bi-ʾābāʾihim wa-qad ṣārū faḥman fī Jahannama, ʾaw la-yakūnunna ʾahwana ʿalā Allāhi ʿazza wa-jalla mina al-juʿlāni allatī tadhūqu bi-ʾānāfihā al-qadhara».

Another instance is the Prophet's saying, may God bless him and grant him peace, ‘People must abandon boasting of their ancestors who have become charcoal in Hell, or they will be more contemptible to God, mighty and majestic, than dung beetles that taste filth with their noses.’

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وَمِنْ ذَلِكَ قَوْلُهُ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ فَلَا تَفَاخَرُوا».

Wa-min dhālika qawluhu: «ʾInna Allāha ʿazza wa-jalla qad ʾadhhaba ʿankum ʿubbiyyata al-jāhiliyyati fa-lā tafākharū».

Another instance is his saying, ‘God, mighty and majestic, has removed from you the pride of the age of ignorance, so do not boast against one another.’

وَكَذَلِكَ التَّكَبُّرُ بِالْجَمَالِ: يَحْقِرُ مَنْ دُونَهُ، وَيُعَيِّرُهُ، وَيُقَبِّحُهُ، وَيَفْتَخِرُ عَلَيْهِ، وَيَعِيبُهُ مِنْ خَلْقِهِ، وَمِنْ ذَلِكَ مَا يُرْوَى أَنَّ أُمَّ الْمُؤْمِنِينَ عَائِشَةَ قَالَتْ: دَخَلَتِ امْرَأَةٌ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقُلْتُ بِيَدِي هَٰكَذَا، فَقَالَ لِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «اغْتَبْتِهَا».

Wa-ka-dhālika al-takabburu bi-al-jamāli: Yaḥqiru man dūnahu, wa-yuʿayyiruhu, wa-yuqabbiḥuhu, wa-yaftakhiru ʿalayhi, wa-yaʿībuhu min khalqihi, wa-min dhālika mā yurwā ʾanna ʾumma al-muʾminīna ʿĀʾishata qālat: Dakhalati imraʾatun ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama, fa-qultu bi-yadī hākadhā, fa-qāla liya al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama: «Ightabtihā».

The same applies to arrogance over beauty: a person despises those beneath him, taunts them, calls them ugly, boasts over them, and finds fault with their physical form. An instance is the report that ʿĀʾisha, Mother of the Believers, said: ‘A woman came in to see the Prophet, may God bless him and grant him peace. I gestured with my hand like this, and the Prophet, may God bless him and grant him peace, told me, “You have backbitten her.”’

فَيَعِيبُ مَنْ دُونَهُ فِي الْجَمَالِ وَيَسْخَرُ مِنْهُ وَيَحْكِيهِ.

Fa-yaʿību man dūnahu fī al-jamāli wa-yaskharu minhu wa-yaḥkīhi.

He finds fault with those beneath him in beauty, mocks them, and mimics them.

وَكَذَلِكَ الْقُوَّةُ: يَتَكَبَّرُ بِهَا، وَيَحْقِرُ الضَّعِيفَ، وَيُعَيِّرُهُ بِضَعْفِهِ، وَيَفْتَخِرُ عَلَيْهِ بِقُوَّتِهِ، وَيَسْتَطِيلُ عَلَيْهِ لِضَعْفِهِ.

Wa-ka-dhālika al-quwwatu: Yatakabbaru bi-hā, wa-yaḥqiru al-ḍaʿīfa, wa-yuʿayyiruhu bi-ḍaʿfihi, wa-yaftakhiru ʿalayhi bi-quwwatihi, wa-yastaṭīlu ʿalayhi li-ḍaʿfihi.

The same applies to strength: he grows arrogant over it, despises the weak, taunts them for their weakness, boasts of his strength over them, and acts overbearingly toward them because they are weak.

وَكَذَلِكَ الْمَالُ: يَسْتَطِيلُ بِهِ، وَيَفْتَخِرُ بِهِ وَيَغْتَرُّ بِهِ، وَيَتَبَخْتَرُ بِالزِّينَةِ فِي لِبَاسِهِ؛ بَطَرًا وَكِبْرًا وَمَرَحًا، بِكَثْرَةِ مَالِهِ وَلِبَاسِهِ؛ وَمِنْ ذَلِكَ مَا وَصَفَ اللَّهُ عَزَّ وَجَلَّ عَنْ قَارُونَ فَقَالَ عَزَّ وَجَلَّ: فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ فَقَالَ قَوْمٌ: يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِلَى قَوْلِهِ تَعَالَى: يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ.

Wa-ka-dhālika al-mālu: Yastaṭīlu bihi, wa-yaftakhiru bihi wa-yaghtarru bihi, wa-yatabakhtaru bi-al-zīnati fī libāsihi; baṭaran wa-kibran wa-maraḥan, bi-kathrati mālihi wa-libāsihi; wa-min dhālika mā waṣafa Allāhu ʿazza wa-jalla ʿan Qārūna fa-qāla ʿazza wa-jalla: Fa-kharaja ʿalā qawmihi fī zīnatihi fa-qāla qawmun: Yā layta lanā mithla mā ʾūtiya Qārūnu ʾilā qawlihi taʿālā: Yabsuṭu al-rizqa li-man yashāʾu.

The same applies to wealth: he uses it to act overbearingly, boasts of it, is deluded by it, and struts in his finery, insolent, arrogant, and exultant over his abundant wealth and clothing. An instance is how God, mighty and majestic, described Qārūn. He said, mighty and majestic, ‘He came out before his people in his finery,’ and some people said, ‘If only we had the like of what Qārūn has been given,’ down to His words, exalted is He, ‘He expands provision for whomever He wills.’

وَكَذَلِكَ الْكِبْرُ بِالْوَلَدِ وَالْخَدَمِ وَالْعَشِيرَةِ، يَتَكَبَّرُ بِهِمْ، وَيَسْتَطِيلُ بِهِمْ، وَيَحْقِرُ مَنْ قَلَّتْ عَشِيرَتُهُ، أَوْ قَلَّ مَوَالِيهِ، أَوْ عَبِيدُهُ؛ وَذَلِكَ كُلُّهُ مَبْدَؤُهُ الْعُجْبُ ثُمَّ يَصِيرُ كِبْرًا.

Wa-ka-dhālika al-kibru bi-al-waladi wa-al-khadami wa-al-ʿashīrati, yatakabbaru bi-him, wa-yastaṭīlu bi-him, wa-yaḥqiru man qallat ʿashīratuhu, ʾaw qalla mawālīhi, ʾaw ʿabīduhu; wa-dhālika kulluhu mabdaʾuhu al-ʿujbu thumma yaṣīru kibran.

The same applies to arrogance over children, servants, and clan: he is arrogant and overbearing because of them, and despises someone whose clan, clients, or slaves are few. All this begins with self-admiration and then becomes arrogance.”

قُلْتُ: قَدْ أَرَاكَ تُسَمِّي الْكِبْرَ بِمَا تُسَمِّي بِهِ الْعُجْبَ، فَمَا الْفَرْقُ بَيْنَهُمَا فِي الدِّينِ وَالدُّنْيَا؟

Qultu: Qad ʾarāka tusammī al-kibra bi-mā tusammī bihi al-ʿujba, fa-mā al-farqu baynahumā fī al-dīni wa-al-dunyā?

I said: “I see you describing arrogance with the same terms as self-admiration. What is the difference between them in religion and worldly life?”

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قَالَ : أَمَّا فِي الدِّينِ : فَقَدْ يُعْجَبُ بِعَمَلِهِ ، فَيَحْمَدُ نَفْسَهُ عَلَيْهِ ، وَيَنْسَى مِنَّةَ رَبِّهِ بِذَلِكَ ، وَلَا يَتَكَبَّرُ عَلَى أَحَدٍ ، وَرُبَّمَا أَخْرَجَهُ الْعُجْبُ إِلَى أَنْ يَرَى أَنَّهُ خَيْرٌ مِنْ غَيْرِهِ ؛ فَيَحْقِرَهُ وَيَزْدَرِيَهُ وَيَأْنَفَ مِنْهُ ، فَيَكُونَ حِينَئِذٍ مُتَكَبِّرًا مُعْجَبًا .

Qāla : ʾammā fī al-dīni : fa-qad yuʿjabu bi-ʿamalihi , fa-yaḥmadu nafsahu ʿalayhi , wa-yansā minnata rabbihi bi-dhālika , wa-lā yatakabbaru ʿalā ʾaḥadin , wa-rubbamā ʾakhrajahu al-ʿujbu ʾilā ʾan yarā ʾannahu khayrun min ghayrihi ; fa-yaḥqirahu wa-yazdariyahu wa-yaʾnafa minhu , fa-yakūna ḥīnaʾidhin mutakabbiran muʿjaban .

He said: In religious matters, someone may admire his own deeds, praise himself for them, and forget his Lord's favor in this, without being arrogant toward anyone. Yet self-admiration may lead him to think himself better than someone else, so that he belittles him, despises him, and disdains him. Then he becomes both arrogant and self-admiring.

وَأَمَّا بِأَمْرِ الدُّنْيَا : فَقَدْ يُعْجَبُ بِجَمَالِهِ أَوْ مَالِهِ أَوْ حَسَبِهِ أَوْ قُوَّتِهِ وَلَا يَتَكَبَّرُ ، وَمَا أَقَلَّ مَا يَنْفَرِدُ الْعُجْبُ بِالدُّنْيَا دُونَ أَنْ يُخْرِجَ صَاحِبَهُ إِلَى الْكِبْرِ وَالْمَرَحِ وَالْخُيَلَاءِ أَلَا تَرَى إِلَى قَوْلِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « بَيْنَمَا رَجُلٌ يَتَبَخْتَرُ فِي بُرْدَيْنِ لَهُ قَدْ أَعْجَبَتْهُ نَفْسُهُ » فَوَصَفَهُ بِالْعُجْبِ فِي تَبَخْتُرِهِ وَخُيَلَائِهِ .

Wa-ʾammā bi-ʾamri al-dunyā : fa-qad yuʿjabu bi-jamālihi ʾaw mālihi ʾaw ḥasabihi ʾaw quwwatihi wa-lā yatakabbaru , wa-mā ʾaqalla mā yanfaridu al-ʿujbu bi-al-dunyā dūna ʾan yukhrija ṣāḥibahu ʾilā al-kibri wa-al-maraḥi wa-al-khuyalāʾi ʾalā tarā ʾilā qawli al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama : « baynamā rajulun yatabakhtaru fī burdayni lahu qad ʾaʿjabathu nafsuhu » fa-waṣafahu bi-al-ʿujbi fī tabakhturihi wa-khuyalāʾihi .

As for worldly matters, someone may admire his beauty, wealth, pedigree, or strength without becoming arrogant. Yet how rarely does self-admiration over worldly things stand alone, without leading its possessor into arrogance, exuberant vanity, and swagger! Consider the Prophet's words, may God bless him and grant him peace: “While a man was strutting in two cloaks of his, admiring himself.” He described him as self-admiring in his strutting and swagger.

فَيَجْمَعُ الْمُتَكَبِّرُ بِالدِّينِ وَالدُّنْيَا خِصَالًا يُبْغِضُهَا اللّٰهُ عَزَّ وَجَلَّ : حُبَّ الْعُلُوِّ ، وَالْأَنَفَ مِنَ الْخُضُوعِ لِلْحَقِّ ، وَالنُّفُورَ مِنْ قَبُولِ الصَّوَابِ مِمَّنْ هُوَ دُونَهُ ؛ فَلَا يُكَلِّمُ مَنْ دُونَهُ إِلَّا بِالزَّبْرِ ، وَلَا يَنْظُرُ إِلَيْهِمْ إِلَّا شَزْرًا ، يَنْظُرُ إِلَيْهِمْ بِالِاحْتِقَارِ ، وَيُجَاوِرُهُمْ بِالِاسْتِصْغَارِ .

Fa-yajmaʿu al-mutakabbiru bi-al-dīni wa-al-dunyā khiṣālan yubghiḍuhā Allāhu ʿazza wa-jalla : ḥubba al-ʿuluwwi , wa-al-ʾanafa mina al-khuḍūʿi li-al-ḥaqqi , wa-al-nufūra min qabūli al-ṣawābi mimman huwa dūnahu ; fa-lā yukallimu man dūnahu ʾillā bi-al-zabri , wa-lā yanẓuru ʾilayhim ʾillā shazran , yanẓuru ʾilayhim bi-al-iḥtiqāri , wa-yujāwiruhum bi-al-istiṣghāri .

Thus someone arrogant about religion and worldly life combines traits that God, mighty and majestic, hates: love of superiority, disdain for submitting to truth, and aversion to accepting what is right from someone below him. He speaks to those below him only with harsh rebukes and looks at them only askance. He regards them with contempt and lives alongside them with belittlement.

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بَابُ نَفْيِ الْكِبْرِ وَتَعْرِيفِ الْعَبْدِ قَدْرَهُ

Bābu nafyi al-kibri wa-taʿrīfi al-ʿabdi qadrahu

Chapter on Dispelling Arrogance and Making the Servant Aware of His Own Stature

قُلْتُ : فَبِمَ يَنْفِي الْعَبْدُ الْكِبْرَ ؟

Qultu : fa-bi-ma yanfī al-ʿabdu al-kibra ?

I said: How, then, does the servant dispel arrogance?

قَالَ : بِمَعْرِفَتِهِ بِقَدْرِهِ فِي الدِّينِ وَالدُّنْيَا .

Qāla : bi-maʿrifatihi bi-qadrihi fī al-dīni wa-al-dunyā .

He said: By knowing his own stature in religion and worldly life.

قُلْتُ : فَبِمَ يَعْرِفُ قَدْرَهُ ؟

Qultu : fa-bi-ma yaʿrifu qadrahu ?

I said: How, then, does he know his own stature?

قَالَ : يَعْرِفُ قَدْرَهُ بِمَعْرِفَتِهِ بِبِدَايَتِهِ وَحَيَاتِهِ وَعَاقِبَتِهِ .

Qāla : yaʿrifu qadrahu bi-maʿrifatihi bi-bidāyatihi wa-ḥayātihi wa-ʿāqibatihi .

He said: He knows his own stature by knowing his beginning, his life, and his ultimate outcome.

أَمَّا بِدَايَتُهُ : فَقَدْ مَضَتِ الدُّهُورُ وَلَمْ يَكُنْ فِيهَا شَيْئًا مَذْكُورًا ، وَأَوْجَدَهُ اللّٰهُ عَزَّ وَجَلَّ بَعْدَ الْعَدَمِ إِذْ لَمْ يَكُنْ شَيْئًا مَذْكُورًا ، فَأَوْجَدَهُ اللّٰهُ عَزَّ وَجَلَّ مَيْتًا وَبَدَأَهُ بِمَوْتِهِ قَبْلَ حَيَاتِهِ ، لِأَنَّهُ خَلَقَهُ مِنْ تُرَابٍ ، ثُمَّ مِنْ نُطْفَةٍ ، ثُمَّ مِنْ عَلَقَةٍ ، ثُمَّ مِنْ مُضْغَةٍ ، ثُمَّ جَعَلَهُ عَظْمًا ، ثُمَّ كَسَا الْعِظَامَ لَحْمًا ، فَبَدَأَهُ بِمَوْتِهِ قَبْلَ حَيَاتِهِ ،

ʾAmmā bidāyatuhu : fa-qad maḍati al-duhūru wa-lam yakun fīhā shayʾan madhkūran , wa-ʾawjadahu Allāhu ʿazza wa-jalla baʿda al-ʿadami ʾidh lam yakun shayʾan madhkūran , fa-ʾawjadahu Allāhu ʿazza wa-jalla maytan wa-badaʾahu bi-mawtihi qabla ḥayātihi , li-ʾannahu khalaqahu min turābin , thumma min nuṭfatin , thumma min ʿalaqatin , thumma min muḍghatin , thumma jaʿalahu ʿaẓman , thumma kasā al-ʿiẓāma laḥman , fa-badaʾahu bi-mawtihi qabla ḥayātihi ,

As for his beginning, ages passed in which he was nothing worth mentioning. God, mighty and majestic, brought him into existence after nonexistence, when he had been nothing worth mentioning. God, mighty and majestic, brought him into being lifeless, beginning him with death before life: He created him from dust, then from a drop of fluid, then from a clinging clot, then from a morsel of flesh; then He made him bone and clothed the bones with flesh. Thus He began him with death before life,

وَبِضَعْفِهِ قَبْلَ قُوَّتِهِ ، وَبِجَهْلِهِ قَبْلَ عِلْمِهِ ، وَبِعَمَاهُ قَبْلَ بَصَرِهِ ، وَبِصَمَمِهِ قَبْلَ سَمْعِهِ ، وَبِبَكَمِهِ قَبْلَ نُطْقِهِ ، وَبِجُوعِهِ قَبْلَ شِبَعِهِ ، وَبِعُرْيِهِ قَبْلَ سَتْرِهِ ، وَبِضَلَالَتِهِ قَبْلَ هُدَاهُ ، وَبِفَقْرِهِ قَبْلَ غِنَاهُ .

Wa-bi-ḍaʿfihi qabla quwwatihi , wa-bi-jahlihi qabla ʿilmihi , wa-bi-ʿamāhu qabla baṣarihi , wa-bi-ṣamamihi qabla samʿihi , wa-bi-bakamihi qabla nuṭqihi , wa-bi-jūʿihi qabla shibaʿihi , wa-bi-ʿuryihi qabla satrihi , wa-bi-ḍalālatihi qabla hudāhu , wa-bi-faqrihi qabla ghināhu .

with weakness before strength, ignorance before knowledge, blindness before sight, deafness before hearing, muteness before speech, hunger before fullness, nakedness before covering, error before guidance, and poverty before wealth.

ثُمَّ أَحْيَاهُ بَعْدَ مَا كَانَ مَيْتًا ، وَأَسْمَعَهُ بَعْدَ مَا كَانَ أَصَمَّ ، وَبَصَّرَهُ بَعْدَ مَا كَانَ لَا بَصَرَ لَهُ ، وَقَوَّاهُ بَعْدَ أَنْ كَانَ ضَعِيفًا ، وَعَلَّمَهُ بَعْدَ أَنْ كَانَ جَاهِلًا ، وَأَغْنَاهُ بَعْدَ أَنْ كَانَ فَقِيرًا ، وَأَشْبَعَهُ بَعْدَ أَنْ كَانَ جَائِعًا ، وَكَسَاهُ بَعْدَ أَنْ كَانَ عَارِيًا ، وَهَدَاهُ بَعْدَ أَنْ كَانَ ضَالًّا .

Thumma ʾaḥyāhu baʿda mā kāna maytan , wa-ʾasmaʿahu baʿda mā kāna ʾaṣamma , wa-baṣṣarahu baʿda mā kāna lā baṣara lahu , wa-qawwāhu baʿda ʾan kāna ḍaʿīfan , wa-ʿallamahu baʿda ʾan kāna jāhilan , wa-ʾaghnāhu baʿda ʾan kāna faqīran , wa-ʾashbaʿahu baʿda ʾan kāna jāʾiʿan , wa-kasāhu baʿda ʾan kāna ʿāriyan , wa-hadāhu baʿda ʾan kāna ḍāllan .

Then He gave him life after he had been lifeless, hearing after he had been deaf, and sight after he had had no sight. He strengthened him after he had been weak, taught him after he had been ignorant, enriched him after he had been poor, fed him to fullness after he had been hungry, clothed him after he had been naked, and guided him after he had been astray.

فَابْتَدَأَهُ بِهَذِهِ الْأَحْوَالِ الدُّنْيَا ، ثُمَّ نَقَلَهُ إِلَى هَذِهِ الْأَحْوَالِ الرَّفِيعَةِ ، فَصَارَ مَوْجُودًا بَعْدَ الْعَدَمِ ، وَحَيًّا بَعْدَ الْمَوْتِ ، وَنَاطِقًا بَعْدَ الْخَرَسِ ، وَسَمِيعًا بَعْدَ الصَّمَمِ ، وَبَصِيرًا بَعْدَ الْعَمَى ، وَقَوِيًّا بَعْدَ الضَّعْفِ ، وَغَنِيًّا بَعْدَ الْفَقْرِ ، وَمُهْتَدِيًا بَعْدَ الضَّلَالَةِ .

Fa-ibtadaʾahu bi-hādhihi al-ʾaḥwāli al-dunyā , thumma naqalahu ʾilā hādhihi al-ʾaḥwāli al-rafīʿati , fa-ṣāra mawjūdan baʿda al-ʿadami , wa-ḥayyan baʿda al-mawti , wa-nāṭiqan baʿda al-kharasi , wa-samīʿan baʿda al-ṣamami , wa-baṣīran baʿda al-ʿamā , wa-qawiyyan baʿda al-ḍaʿfi , wa-ghaniyyan baʿda al-faqri , wa-muhtadiyan baʿda al-ḍalālati .

He began him in these lowly conditions and then moved him into these elevated conditions. He came to exist after nonexistence, to live after death, to speak after muteness, to hear after deafness, to see after blindness, to be strong after weakness, rich after poverty, and guided after error.

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فَالْأَحْوَالُ الْأُولَى ابْتَدَأَهُ بِهَا يُعَرِّفُهُ بِهَا نَفْسَهُ ، لِيَشْهَدَ عَلَيْهَا بِالذِّلَّةِ ، وَالضَّعْفِ وَالْقِلَّةِ وَالْحَاجَةِ وَالْمَسْكَنَةِ ، لِيَعْرِفَ بِذَلِكَ صِغَرَ قَدْرِهِ ، وَلِتَرْدَعَهُ مَعْرِفَةُ ذَلِكَ عَنِ الْكِبْرِ وَالْفَخْرِ وَالْبَطَرِ وَالْخُيَلَاءِ وَالْعُجْبِ بِنَفْسِهِ .

Fa-al-ʾaḥwālu al-ʾūlā ibtadaʾahu bi-hā yuʿarrifuhu bi-hā nafsahu , li-yashhada ʿalayhā bi-al-dhillati , wa-al-ḍaʿfi wa-al-qillati wa-al-ḥājati wa-al-maskanati , li-yaʿrifa bi-dhālika ṣighara qadrihi , wa-li-tardaʿahu maʿrifatu dhālika ʿani al-kibri wa-al-fakhri wa-al-baṭari wa-al-khuyalāʾi wa-al-ʿujbi bi-nafsihi .

He began him in the first conditions in order to acquaint him with himself through them, so that he would testify to his own lowliness, weakness, littleness, need, and destitution. Through this he would recognize how small his stature is, and that recognition would restrain him from arrogance, boasting, insolence, swagger, and self-admiration.

فَمَا بَدَأَهُ مِنْ صِغَرِ الْقَدْرِ ، وَضَعَةِ الْمَنَازِلِ ، عَلَيْهِ فِيهَا مِنَ اللّٰهِ عَزَّ وَجَلَّ نِعْمَةٌ سَابِغَةٌ ، إِذْ عَرَفَ بِهَا نَفْسَهُ ، فَرَدَعَهُ ذَلِكَ أَنْ يَجُوزَ قَدْرَهَا ، وَحَجَزَهُ - إِنْ عَقَلَ - عَنِ الْكِبْرِ وَالْفَخْرِ وَالْبَطَرِ .

Fa-mā badaʾahu min ṣighari al-qadri , wa-ḍaʿati al-manāzili , ʿalayhi fīhā mina Allāhi ʿazza wa-jalla niʿmatun sābighatun , ʾidh ʿarafa bi-hā nafsahu , fa-radaʿahu dhālika ʾan yajūza qadrahā , wa-ḥajazahu - ʾin ʿaqala - ʿani al-kibri wa-al-fakhri wa-al-baṭari .

In the small stature and lowly stations with which He began him, there is an abundant blessing upon him from God, mighty and majestic: through them he knows himself. This restrains him from exceeding his own stature and, if he understands, bars him from arrogance, boasting, and insolence.

وَالنِّعْمَةُ الثَّانِيَةُ عَلَيْهِ مِنَ اللّٰهِ عَزَّ وَجَلَّ سَابِغَةٌ ؛ إِذْ عَرَفَ بِهَا رَبَّهُ ، الَّذِي نَقَلَهُ مِنَ الْأَحْوَالِ الدَّنِيَّةِ الْمَذْمُومَةِ ، إِلَى الْأَحْوَالِ الرَّفِيعَةِ .

Wa-al-niʿmatu al-thāniyatu ʿalayhi mina Allāhi ʿazza wa-jalla sābighatun ; ʾidh ʿarafa bi-hā rabbahu , alladhī naqalahu mina al-ʾaḥwāli al-daniyyati al-madhmūmati , ʾilā al-ʾaḥwāli al-rafīʿati .

The second blessing upon him from God, mighty and majestic, is abundant: through it he knows his Lord, who moved him from lowly, blameworthy conditions into elevated conditions.

فَكِلَا النِّعْمَتَيْنِ سَابِغَةٌ مِنَ اللّٰهِ عَزَّ وَجَلَّ : بِالْأُولَى عَرَفَ نَفْسَهُ ، وَبِالثَّانِيَةِ عَرَفَ رَبَّهُ عَزَّ وَجَلَّ ، فَبِالْأُولَى يَصْغُرُ قَدْرُ نَفْسِهِ عِنْدَهُ ، وَبِالثَّانِيَةِ يَعْظُمُ قَدْرُ رَبِّهِ عِنْدَهُ ، فَيَخْضَعُ وَيَذِلُّ لِمَوْلَاهُ شُكْرًا ، إِذْ رَفَعَ خَسِيسَتَهُ بَعْدَ الضَّعَةِ وَصِغَرِ الْقَدْرِ وَالْمَهَانَةِ .

Fa-kilā al-niʿmatayni sābighatun mina Allāhi ʿazza wa-jalla : bi-al-ʾūlā ʿarafa nafsahu , wa-bi-al-thāniyati ʿarafa rabbahu ʿazza wa-jalla , fa-bi-al-ʾūlā yaṣghuru qadru nafsihi ʿindahu , wa-bi-al-thāniyati yaʿẓumu qadru rabbihi ʿindahu , fa-yakhḍaʿu wa-yadhillu li-mawlāhu shukran , ʾidh rafaʿa khasīsatahu baʿda al-ḍaʿati wa-ṣighari al-qadri wa-al-mahānati .

Both blessings are abundant gifts from God, mighty and majestic. Through the first he knows himself; through the second he knows his Lord, mighty and majestic. Through the first, his own stature becomes small in his eyes; through the second, his Lord's greatness grows in his eyes. He submits and humbles himself to his Master in gratitude for lifting him from his lowliness, after abasement, small stature, and humiliation.

فَمَنْ كَانَ بَدْوُهُ هَذَا الْبَدْوَ ، وَأَحْوَالُهُ هَذِهِ الْأَحْوَالَ ، فَإِنَّهُ عَنِ الْكِبْرِ بِمَعْزِلٍ ، كَمَا قَالَ لُقْمَانُ لِابْنِهِ : يَا بُنَيَّ مَا لِلتُّرَابِيِّ وَلِلْكِبْرِ ؟ ! وَصَدَقَ رَحِمَهُ اللّٰهُ . مَنْ كَانَ أَصْلُهُ مِمَّا يُدَاسُ بِالْأَقْدَامِ - وَمَعَ ذَلِكَ إِنَّهُ خَمَّرَ طِينَتَهُ حَتَّى صَارَتْ حَمَأً مَسْنُونًا - كَيْفَ يَتَكَبَّرُ وَأَصْلُهُ دَنِيٌّ وَضِيعٌ عِنْدَ الْخَلْقِ ؟ لِأَنَّهُ إِذَا أَرَادَ أَنْ يُصَغِّرَ بِقَدْرِ غَيْرِهِ ،

Fa-man kāna badwuhu hādhā al-badwa , wa-ʾaḥwāluhu hādhihi al-ʾaḥwāla , fa-ʾinnahu ʿani al-kibri bi-maʿzilin , kamā qāla Luqmānu li-ibnihi : yā bunayya mā li-al-turābiyyi wa-li-al-kibri ? ! Wa-ṣadaqa raḥimahu Allāhu . Man kāna ʾaṣluhu mimmā yudāsu bi-al-ʾaqdāmi - wa-maʿa dhālika ʾinnahu khammara ṭīnatahu ḥattā ṣārat ḥamaʾan masnūnan - kayfa yatakabbaru wa-ʾaṣluhu daniyyun waḍīʿun ʿinda al-khalqi ? Li-ʾannahu ʾidhā ʾarāda ʾan yuṣaghghira bi-qadri ghayrihi ,

Anyone whose beginning was such a beginning and whose conditions were such conditions is far removed from any claim to arrogance. As Luqmān told his son, “My dear son, what has someone made of dust to do with arrogance?” He spoke truly, may God have mercy on him. If someone's origin is something trampled underfoot, and, beyond that, He fermented his clay until it became dark, altered mud, how can he be arrogant when his origin is lowly and contemptible to creatures? For when he wishes to diminish someone else's stature,

قَالَ : لَأَنْتَ أَهْوَنُ عَلَيَّ مِنَ التُّرَابِ الَّذِي أَطَؤُهُ بِقَدَمِي ، وَلَأَنْتَ أَنْتَنُ مِنَ الْحَمْأَةِ .

Qāla : laʾanta ʾahwanu ʿalayya mina al-turābi alladhī ʾaṭaʾuhu bi-qadamī , wa-laʾanta ʾantanu mina al-ḥamʾati .

he says, “You are certainly more contemptible to me than the dust I tread beneath my foot, and you certainly stink worse than dark mud.”

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وَأَصْلُ ابْنِ آدَمَ مِنَ التُّرَابِ الَّذِي يُوطَأُ بِالْأَقْدَامِ ، وَحَمَأً مَسْنُونًا قَدْ أَسِنَ فَأَنْتَنَ .

Wa-ʾaṣlu ibni ʾĀdama mina al-turābi alladhī yūṭaʾu bi-al-ʾaqdāmi , wa-ḥamaʾan masnūnan qad ʾasina fa-ʾantana .

Yet the son of Adam's origin is the dust trampled underfoot, and dark, altered mud that has become stale and foul-smelling.

ثُمَّ صَارَ بَعْدَ الْأَصْلِ مِنْ نُطْفَةٍ قَذِرَةٍ ، وَمِنْهَا فَصْلُهُ ، وَإِذَا عَيَّرَ الرَّجُلُ الرَّجُلَ ، وَأَرَادَ أَنْ يُصَغِّرَ بِقَدْرِهِ قَالَ : لَا أَصْلَ لَكَ وَلَا فَصْلَ ، وَالْأَصْلُ عِنْدَ الْعَرَبِ :

Thumma ṣāra baʿda al-ʾaṣli min nuṭfatin qadhiratin , wa-minhā faṣluhu , wa-ʾidhā ʿayyara al-rajulu al-rajula , wa-ʾarāda ʾan yuṣaghghira bi-qadrihi qāla : lā ʾaṣla laka wa-lā faṣla , wa-al-ʾaṣlu ʿinda al-ʿarabi :

Then, after that origin, he came from a filthy drop of fluid, from which his immediate descent derives. When one man taunts another and wishes to diminish his stature, he says, “You have neither a root nor a branch.” Among the Arabs, the root means

الْجَدُّ ، وَالْفَصْلُ : الْأَبُ ، فَكَانَ أَصْلُهُ التُّرَابَ وَفَصْلُهُ النُّطْفَةَ ، لِأَنَّ جَدَّهُ هُوَ التُّرَابُ ، وَأَبُوهُ هُوَ النُّطْفَةُ ، وَهُوَ بَعْدَ أَبِيهِ مِنْ نُطْفَةٍ ، فَالْأَصْلُ يُوطَأُ بِالْأَقْدَامِ ، وَالنُّطْفَةُ تُغْسَلُ مِنْهَا الْأَجْسَادُ وَالثِّيَابُ ، فَخُلِقَ مِنْ دَنَاءَةٍ وَضَعْفٍ وَأَقْذَارٍ .

Al-jaddu , wa-al-faṣlu : al-ʾabu , fa-kāna ʾaṣluhu al-turāba wa-faṣluhu al-nuṭfata , li-ʾanna jaddahu huwa al-turābu , wa-ʾabūhu huwa al-nuṭfatu , wa-huwa baʿda ʾabīhi min nuṭfatin , fa-al-ʾaṣlu yūṭaʾu bi-al-ʾaqdāmi , wa-al-nuṭfatu tughsalu minhā al-ʾajsādu wa-al-thiyābu , fa-khuliqa min danāʾatin wa-ḍaʿfin wa-ʾaqdhārin .

the grandfather, and the branch means the father. His root, then, was dust, and his branch was a drop of fluid, because his grandfather is dust and his father is the drop; he himself, after his father, comes from a drop. The root is trampled underfoot, and bodies and clothes are washed clean of the drop. Thus he was created from lowliness, weakness, and filth.

أَلَمْ تَسْمَعْ إِلَى قَوْلِ اللّٰهِ عَزَّ وَجَلَّ : قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ . مِنْ أَيِّ شَيْءٍ خَلَقَهُ . مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ .

ʾAlam tasmaʿ ʾilā qawli Allāhi ʿazza wa-jalla : qutila al-ʾinsānu mā ʾakfarahu . Min ʾayyi shayʾin khalaqahu . Min nuṭfatin khalaqahu fa-qaddarahu .

Have you not heard the words of God, mighty and majestic: “Perish the human being! How ungrateful he is! From what thing did He create him? From a drop of fluid He created him and proportioned him.”

وَقَالَ عَزَّ وَجَلَّ : مِنْ مَاءٍ مَهِينٍ .

Wa-qāla ʿazza wa-jalla : min māʾin mahīnin .

And He said, mighty and majestic: “From a lowly fluid.”

وَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « يَقُولُ اللّٰهُ عَزَّ وَجَلَّ : أَيُعْجِزُنِي ابْنُ آدَمَ ؟ وَإِنَّمَا خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ » ، وَبَزَقَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فِي كَفِّهِ . فَخُلِقَ الْإِنْسَانُ مِنْ أَقْذَارٍ ، وَسَكَنَ فِي أَقْذَارٍ ، وَخَرَجَ مِنْ أَقْذَارٍ ، لِأَنَّهُ خَرَجَ مِنْ صُلْبٍ ، ثُمَّ مِنْ ذَكَرٍ مِنْ مَجْرَى الْبَوْلِ إِلَى الرَّحِمِ ،

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama : « yaqūlu Allāhu ʿazza wa-jalla : ʾayuʿjizunī ibnu ʾĀdama ? Wa-ʾinnamā khalaqtuka min mithli hādhihi » , wa-bazaqa al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama fī kaffihi . Fa-khuliqa al-ʾinsānu min ʾaqdhārin , wa-sakana fī ʾaqdhārin , wa-kharaja min ʾaqdhārin , li-ʾannahu kharaja min ṣulbin , thumma min dhakarin min majrā al-bawli ʾilā al-raḥimi ,

The Prophet, may God bless him and grant him peace, said: “God, mighty and majestic, says: ‘Can the son of Adam elude Me, when I created you from something like this?’” And the Prophet, may God bless him and grant him peace, spat into his palm. The human being was created from filth, dwelt in filth, and emerged from filth: he came out of a backbone, then from a penis, through the passage of urine into the womb,

ثُمَّ خَرَجَ مِنْهُ مِنْ مَجْرَى الْقَذَرِ ؛ كَمَا قَالَ أَنَسُ بْنُ مَالِكٍ : كَانَ أَبُو بَكْرٍ رَحْمَةُ اللّٰهِ عَلَيْهِ يَخْطُبُنَا ، فَيَقُولُ فِي خُطْبَتِهِ : « خَرَجَ أَحَدُكُمْ مِنْ مَجْرَى الْبَوْلِ مَرَّتَيْنِ » حَتَّى يُقَذِّرَ إِلَى أَحَدِنَا نَفْسَهُ .

Thumma kharaja minhu min majrā al-qadhari ; kamā qāla ʾAnasu ibnu Mālikin : kāna ʾAbū Bakrin raḥmatu Allāhi ʿalayhi yakhṭubunā , fa-yaqūlu fī khuṭbatihi : « kharaja ʾaḥadukum min majrā al-bawli marratayni » ḥattā yuqadhdhira ʾilā ʾaḥadinā nafsahu .

then emerged from it through a passage of filth. As Anas ibn Mālik said, Abū Bakr, may God's mercy be upon him, used to address us, saying in his sermon, “Each of you emerged through the passage of urine twice,” until he made each of us feel disgust at himself.

فَأَوَّلُ ابْنِ آدَمَ مِنْ تُرَابٍ ، ثُمَّ مِنْ نُطْفَةٍ مَوَاتٍ ، ثُمَّ مِنْ عَلَقَةٍ مَوَاتٍ ، ثُمَّ مِنْ مُضْغَةٍ مَوَاتٍ ، ثُمَّ مِنْ جِسْمٍ مَوَاتٍ ، لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يَنْطِقُ وَلَا يَعْقِلُ وَلَا يَتَحَرَّكُ ، لِمَا بِهِ مِنَ الذِّلَّةِ وَالْمَهَانَةِ ، ثُمَّ نُفِخَ فِيهِ الرُّوحُ ، ثُمَّ أُخْرِجَ إِلَى الدُّنْيَا بَعْدَ مَا نَقَلَهُ مِنْ هَذِهِ الْأَحْوَالِ ،

Fa-ʾawwalu ibni ʾĀdama min turābin , thumma min nuṭfatin mawātin , thumma min ʿalaqatin mawātin , thumma min muḍghatin mawātin , thumma min jismin mawātin , lā yasmaʿu wa-lā yubṣiru wa-lā yanṭiqu wa-lā yaʿqilu wa-lā yataḥarraku , li-mā bi-hi mina al-dhillati wa-al-mahānati , thumma nufikha fīhi al-rūḥu , thumma ʾukhrija ʾilā al-dunyā baʿda mā naqalahu min hādhihi al-ʾaḥwāli ,

The son of Adam begins, then, from dust, then from a lifeless drop, then from a lifeless clot, then from a lifeless morsel of flesh, then from a lifeless body. He neither hears nor sees nor speaks nor understands nor moves, because of his lowliness and insignificance. Then the spirit was breathed into him, and he was brought into the world after He had moved him through these conditions,

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فَأَخْرَجَهُ حَيًّا ضَعِيفًا صَبِيًّا صَغِيرًا ذَلِيلًا ، ثُمَّ وَكَّلَ بِهِ الْأَقْذَارَ : الرَّجِيعَ فِي بَطْنِهِ ، وَالْبَوْلَ فِي مَثَانَتِهِ ، وَالْمُخَاطَ فِي أَنْفِهِ ، وَالْبُزَاقَ فِي فَمِهِ ، وَالْوَسَخَ فِي أُذُنَيْهِ ، ثُمَّ النَّتَنُ وَالْأَقْذَارُ تُسْرِعُ إِلَيْهِ ، إِنْ تَهَاوَنَ بِنَفْسِهِ أَنْ يَغْسِلَهَا أَوْ يُنَظِّفَهَا ، صَارَ أَنْتَنَ مِنَ الدَّوَابِّ ، وَوُكِّلَتْ بِهِ الْأَمْرَاضُ وَالطَّبَائِعُ الْمُخْتَلِفَةُ الْمُتَضَادَّةُ ، لَا تُفَارِقُهُ ،

Fa-ʾakhrajahu ḥayyan ḍaʿīfan ṣabiyyan ṣaghīran dhalīlan , thumma wakkala bi-hi al-ʾaqdhāra : al-rajīʿa fī baṭnihi , wa-al-bawla fī mathānatihi , wa-al-mukhāṭa fī ʾanfihi , wa-al-buzāqa fī famihi , wa-al-wasakha fī ʾudhunayhi , thumma al-natanu wa-al-ʾaqdhāru tusriʿu ʾilayhi , ʾin tahāwana bi-nafsihi ʾan yaghsilahā ʾaw yunaẓẓifahā , ṣāra ʾantana mina al-dawābbi , wa-wukkilat bi-hi al-ʾamrāḍu wa-al-ṭabāʾiʿu al-mukhtalifatu al-mutaḍāddatu , lā tufāriquhu ,

bringing him out alive but weak, a small, lowly child. Then He assigned filth to attend him: excrement in his belly, urine in his bladder, mucus in his nose, saliva in his mouth, and dirt in his ears. Stench and filth quickly overtake him: if he neglects to wash or clean himself, he comes to stink worse than animals. Diseases and differing, opposing bodily humors have been assigned to him and never leave him:

مِنَ الْمِرَّةِ وَالْبَلْغَمِ وَالرِّيحِ وَالدَّمِ ، وَهُوَ مَعَ ذَلِكَ عَبْدٌ ذَلِيلٌ أَمْرُهُ إِلَى غَيْرِهِ ، يَجُوعُ كَرْهًا مَقْهُورًا وَيَعِيشُ كَرْهًا مَقْهُورًا وَيَغْلِبُهُ النَّوْمُ كَرْهًا مَقْهُورًا ، لَا يَمْلِكُ لِنَفْسِهِ فِي ذَلِكَ ضَرًّا وَلَا نَفْعًا ، يُغْلَبُ فِي الْمَكْرُوهَاتِ ، يُرِيدُ مِنْ نَفْسِهِ مَا لَا يَقْدِرُ : يُرِيدُ أَنْ لَا يَجُوعَ وَلَا يَعْطَشَ وَلَا يَظْمَأَ وَلَا يَمْرَضَ ، فَيَنْزِلُ بِهِ مِنْ ذَلِكَ خِلَافُ مُرَادِهِ ،

Mina al-mirrati wa-al-balghami wa-al-rīḥi wa-al-dami , wa-huwa maʿa dhālika ʿabdun dhalīlun ʾamruhu ʾilā ghayrihi , yajūʿu karhan maqhūran wa-yaʿīshu karhan maqhūran wa-yaghlibuhu al-nawmu karhan maqhūran , lā yamliku li-nafsihi fī dhālika ḍarran wa-lā nafʿan , yughlabu fī al-makrūhāti , yurīdu min nafsihi mā lā yaqdiru : yurīdu ʾan lā yajūʿa wa-lā yaʿṭasha wa-lā yaẓmaʾa wa-lā yamraḍa , fa-yanzilu bi-hi min dhālika khilāfu murādihi ,

bile, phlegm, wind, and blood. All the while he is a lowly servant whose affairs lie with another. He grows hungry unwillingly, overpowered; he lives unwillingly, overpowered; and sleep overwhelms him unwillingly, overpowered. In this he controls neither harm nor benefit for himself. He is overcome by unwelcome things, wanting from himself what he cannot achieve: he wants neither hunger nor thirst nor parching thirst nor illness, yet in these things what descends upon him is contrary to what he wants,

وَيُرِيدُ أَنْ يَذْكُرَ الشَّيْءَ فَيَنْسَاهُ ، وَيُرِيدُ أَنْ يَنْسَى الشَّيْءَ فَيَذْكُرُهُ .

Wa-yurīdu ʾan yadhkura al-shayʾa fa-yansāhu , wa-yurīdu ʾan yansā al-shayʾa fa-yadhkuruhu .

and he wants to remember something but forgets it, and wants to forget something but remembers it.

ثُمَّ هُوَ مَعَ ذَلِكَ لَا يَأْمَنُ أَنْ يَكُونَ تَلَفُهُ فِيمَا يُرِيدُ وَيُحِبُّ ، وَلَعَلَّهُ يَكُونُ تَلَفُهُ فِي شِبَعِهِ أَوْ نَوْمِهِ فَلَا يَقُومُ مِنْهُ .

Thumma huwa maʿa dhālika lā yaʾmanu ʾan yakūna talafuhu fīmā yurīdu wa-yuḥibbu , wa-laʿallahu yakūnu talafuhu fī shibaʿihi ʾaw nawmihi fa-lā yaqūmu minhu .

Moreover, he is never safe from meeting his destruction in what he wants and loves. Perhaps his destruction will lie in eating his fill, or in sleep from which he never rises.

عَبْدٌ مَمْلُوكٌ ذَلِيلٌ ، يُقَلِّبُهُ غَيْرُهُ ، وَلَا يَأْمَنُ فِي لَيْلِهِ وَنَهَارِهِ أَنْ يُسْلَبَ سَمْعَهُ وَبَصَرَهُ وَجَمِيعَ جَوَارِحِهِ وَعَقْلَهُ ، أَوْ بَعْضَ ذَلِكَ ، حَتَّى يُرَدَّ إِلَى بَعْضِ أَحْوَالِهِ فِي بَدَاءَتِهِ ، مِنَ الْعَمَى أَوِ الصَّمَمِ أَوِ الْبَكَمِ أَوِ الْجَهْلِ ، حَتَّى يَذْهَبَ عَقْلُهُ . وَقَدْ رَأَى اللّٰهَ عَزَّ وَجَلَّ فَعَلَ ذَلِكَ بِكَثِيرٍ مِنْ خَلْقِهِ .

ʿAbdun mamlūkun dhalīlun , yuqallibuhu ghayruhu , wa-lā yaʾmanu fī laylihi wa-nahārihi ʾan yuslaba samʿahu wa-baṣarahu wa-jamīʿa jawāriḥihi wa-ʿaqlahu , ʾaw baʿḍa dhālika , ḥattā yuradda ʾilā baʿḍi ʾaḥwālihi fī badāʾatihi , mina al-ʿamā ʾawi al-ṣamami ʾawi al-bakami ʾawi al-jahli , ḥattā yadhhaba ʿaqluhu . Wa-qad raʾā Allāha ʿazza wa-jalla faʿala dhālika bi-kathīrin min khalqihi .

A lowly, owned servant, moved about by another, he is never safe by night or day from being deprived of his hearing, his sight, all his limbs, and his reason, or some of these. He may be returned to one of his initial conditions: blindness, deafness, muteness, or ignorance, until his reason departs. He has seen God, mighty and majestic, do this to many of His creatures.

ثُمَّ هُوَ مَعَ ذَلِكَ لَا يُضْمِرُ بِقَلْبِهِ ، وَلَا يُحَرِّكُ جَارِحَةً مِنْ جَوَارِحِهِ ، وَلَا يَكْتَسِبُ وَلَا يُنْفِقُ ، وَلَا يَأْكُلُ وَلَا يَشْرَبُ ، إِلَّا وَعَلَيْهِ مَنْ يُحْصِي ذَلِكَ كُلَّهُ عَلَيْهِ ، حَتَّى يُحَاسَبَ بِهِ وَيُنْظَرَ فِيهِ .

Thumma huwa maʿa dhālika lā yuḍmiru bi-qalbihi , wa-lā yuḥarriku jāriḥatan min jawāriḥihi , wa-lā yaktasibu wa-lā yunfiqu , wa-lā yaʾkulu wa-lā yashrabu , ʾillā wa-ʿalayhi man yuḥṣī dhālika kullahu ʿalayhi , ḥattā yuḥāsaba bi-hi wa-yunẓara fīhi .

Moreover, he conceals nothing in his heart, moves no limb, earns or spends nothing, and neither eats nor drinks without someone set over him recording all of it against him, until he is called to account for it and it is examined.

Source page 507

ثُمَّ هُوَ مَعَ ذَلِكَ لَا يَأْمَنُ أَنْ يُسْلَبَ مُلْكَهُ ، فَعَلَيْهِ فِي مُلْكِهِ مَالِكٌ ، وَلَيْسَ هُوَ لِنَفْسِهِ بِمَالِكٍ ، وَلَا عَلَى مَا أَرَادَ فِيهَا بِقَادِرٍ ، وَهُوَ مَعَ ذَلِكَ مُخَالِفٌ لِمَالِكِهِ وَمَوْلَاهُ غَيْرُ شَاكِرٍ لَهُ ، وَنَاسٍ غَيْرُ ذَاكِرٍ لَهُ ، وَقَدْ رَكِبَ كَثِيرًا مِمَّا قَدْ نَهَاهُ عَنْهُ ، وَضَيَّعَ كَثِيرًا مِمَّا أَمَرَهُ بِهِ ،

Thumma huwa maʿa dhālika lā yaʾmanu ʾan yuslaba mulkahu , fa-ʿalayhi fī mulkihi mālikun , wa-laysa huwa li-nafsihi bi-mālikin , wa-lā ʿalā mā ʾarāda fīhā bi-qādirin , wa-huwa maʿa dhālika mukhālifun li-mālikihi wa-mawlāhu ghayru shākirin lahu , wa-nāsin ghayru dhākirin lahu , wa-qad rakiba kathīran mimmā qad nahāhu ʿanhu , wa-ḍayyaʿa kathīran mimmā ʾamarahu bi-hi ,

Moreover, he is never safe from being stripped of his possessions. Over him, in what he possesses, stands an Owner. He does not own himself, nor can he do whatever he wishes with himself. Yet he disobeys his Owner and Master, gives Him no thanks, forgets Him, and does not remember Him. He has committed much of what He forbade him and neglected much of what He commanded him,

قَدِ اسْتَوْجَبَ بِذَلِكَ مِنَ الْعَذَابِ مَا إِنْ لَمْ يُعْفَ عَنْهُ كَانَتِ الْخَنَازِيرُ وَالْكِلَابُ خَيْرًا مِنْهُ وَأَفْضَلَ وَأَنْظَفَ وَأَطْهَرَ وَأَطْيَبَ وَأَرْفَعَ مِنْهُ ، لِأَنَّ الْخَنَازِيرَ وَالْكِلَابَ تَصِيرُ تُرَابًا ، وَهُوَ يَصِيرُ مُعَذَّبًا أَبَدًا ، لَوْ وَجَدَ الْخَلَائِقُ نَتَنَ رِيحِهِ لَمَاتُوا مِنْ نَتَنِهِ ، وَلَوْ رَأَوْهُ لَصَعِقُوا مِنْ وَحْشَةِ خِلْقَتِهِ ، وَلَوْ قَطَرَتْ قَطْرَةٌ مِنْ شَرَابِهِ ، الَّذِي يَشْرَبُهُ وَيَفْزَعُ إِلَيْهِ لِيُسَكِّنَ بِهِ عَطَشَهُ ،

Qadi istawjaba bi-dhālika mina al-ʿadhābi mā ʾin lam yuʿfa ʿanhu kānati al-khanāzīru wa-al-kilābu khayran minhu wa-ʾafḍala wa-ʾanẓafa wa-ʾaṭhara wa-ʾaṭyaba wa-ʾarfaʿa minhu , li-ʾanna al-khanāzīra wa-al-kilāba taṣīru turāban , wa-huwa yaṣīru muʿadhdhaban ʾabadan , law wajada al-khalāʾiqu natana rīḥihi lamātū min natanihi , wa-law raʾawhu laṣaʿiqū min waḥshati khilqatihi , wa-law qaṭarat qaṭratun min sharābihi , alladhī yashrabuhu wa-yafzaʿu ʾilayhi li-yusakkina bi-hi ʿaṭashahu ,

thereby deserving such punishment that, unless he is pardoned, pigs and dogs will be better than he is, more excellent, cleaner, purer, more wholesome, and higher in standing. Pigs and dogs become dust, whereas he becomes someone tormented forever. If creatures smelled his foul odor, they would die from its stench; if they saw him, they would collapse in horror at his appearance. If a drop of the drink he drinks and desperately turns to for relief from thirst fell

عَلَى جِبَالِ الدُّنْيَا لَأَذَابَتْهَا ، مُخَلَّدٌ فِي غَايَةِ الذُّلِّ وَالْخُضُوعِ وَالْمَسْكَنَةِ وَالْهَوَانِ وَالْعَذَابِ .

ʿAlā jibāli al-dunyā laʾadhābathā , mukhalladun fī ghāyati al-dhulli wa-al-khuḍūʿi wa-al-maskanati wa-al-hawāni wa-al-ʿadhābi .

upon the mountains of this world, it would melt them. He remains forever in the utmost abasement, submission, destitution, humiliation, and torment.

فَمَنْ هُوَ فِي الدُّنْيَا بِهَذَا الْوَصْفِ وَأَعْظَمُ مِنْهُ قَدْ وَجَبَ فِي رَقَبَتِهِ وَاسْتَحَقَّهُ وَحُكِمَ عَلَيْهِ بِهِ ، كَيْفَ يَكُونُ ذُلُّهُ وَتَوَاضُعُهُ ؟ كَيْفَ يَنْبَغِي لِمَنْ كَانَ هَذَا الْوَصْفُ قَدْ وَجَبَ عَلَيْهِ أَنْ يَتَقَلَّبَ بَيْنَ الْعِبَادِ ؟ وَهَلْ يَمْتَنِعُ هَذَا - إِنْ عَقَلَ - أَنْ يَكُونَ فِي نَفْسِهِ ذَلِيلًا مَهِينًا ؟

Fa-man huwa fī al-dunyā bi-hādhā al-waṣfi wa-ʾaʿẓamu minhu qad wajaba fī raqabatihi wa-istaḥaqqahu wa-ḥukima ʿalayhi bi-hi , kayfa yakūnu dhulluhu wa-tawāḍuʿuhu ? Kayfa yanbaghī li-man kāna hādhā al-waṣfu qad wajaba ʿalayhi ʾan yataqallaba bayna al-ʿibādi ? Wa-hal yamtaniʿu hādhā - ʾin ʿaqala - ʾan yakūna fī nafsihi dhalīlan mahīnan ?

If someone is in this condition in the world, while something still greater is due from him, deserved by him, and decreed against him, how should his lowliness and humility be? How should someone upon whom this condition has become incumbent move among God's servants? Could such a person, if he understands, fail to feel lowly and insignificant within himself?

أَرَأَيْتَ مَنْ وَجَبَ عَلَيْهِ حُكْمُ أَلْفِ سَوْطٍ وَهُوَ فِي سِجْنٍ يَنْتَظِرُ أَنْ يُخْرَجَ إِلَى الْعَرْضِ فَيُمْضَى فِيهِ مِنَ الضَّرْبِ مَا قَدْ حُكِمَ عَلَيْهِ بِهِ ، كَيْفَ ذِلَّتُهُ فِي السِّجْنِ ، وَتَوَقُّعُهُ فِي كُلِّ وَقْتٍ ، إِلَى أَنْ يُخْرَجَ إِلَى الْعَرْضِ فَيُقْضَى فِيهِ الْحُكْمُ ؟ أَفَلَيْسَ هُوَ فِي الدُّنْيَا وَهُوَ فِي السِّجْنِ وَقَدْ وَجَبَ عَلَيْهِ الْعَذَابُ ،

ʾAraʾayta man wajaba ʿalayhi ḥukmu ʾalfi sawṭin wa-huwa fī sijnin yantaẓiru ʾan yukhraja ʾilā al-ʿarḍi fa-yumḍā fīhi mina al-ḍarbi mā qad ḥukima ʿalayhi bi-hi , kayfa dhillatuhu fī al-sijni , wa-tawaqquʿuhu fī kulli waqtin , ʾilā ʾan yukhraja ʾilā al-ʿarḍi fa-yuqḍā fīhi al-ḥukmu ? ʾafalaysa huwa fī al-dunyā wa-huwa fī al-sijni wa-qad wajaba ʿalayhi al-ʿadhābu ,

Consider someone sentenced to a thousand lashes, sitting in prison, waiting to be brought out for presentation so that the beating decreed against him may be carried out. How lowly he feels in prison, and how he waits in apprehension at every moment until he is brought out for presentation and the sentence is executed! Is he not likewise in this world as though in prison, with punishment already due to him,

لَا يَدْرِي مَتَى يُخْرَجُ مِنَ الدُّنْيَا إِلَى الْعَرْضِ لِيُحْكَمَ عَلَيْهِ بِالْعَذَابِ ؟ إِلَّا أَنْ يَعْفُوَ الْكَرِيمُ . وَهُوَ مَعَ مَا قَدْ وَجَبَ عَلَيْهِ يَتَوَقَّعُ الْمَوْتَ ، فَالْمَوْتُ خَاتِمَةُ عَيْشِهِ ، لِأَنَّهُ قَدْ عَلِمَ أَنَّ آخِرَ حَيَاتِهِ إِلَى الْمَوْتِ ، فَيُعَادُ كَمَا كَانَ بَدْءَ خَلْقِهِ ، مَيْتًا بَعْدَ أَنْ كَانَ حَيًّا ؛ أَلَمْ تَسْمَعْ إِلَى قَوْلِهِمْ : رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ ؟

Lā yadrī matā yukhraju mina al-dunyā ʾilā al-ʿarḍi li-yuḥkama ʿalayhi bi-al-ʿadhābi ? ʾillā ʾan yaʿfuwa al-karīmu . Wa-huwa maʿa mā qad wajaba ʿalayhi yatawaqqaʿu al-mawta , fa-al-mawtu khātimatu ʿayshihi , li-ʾannahu qad ʿalima ʾanna ʾākhira ḥayātihi ʾilā al-mawti , fa-yuʿādu kamā kāna badʾa khalqihi , maytan baʿda ʾan kāna ḥayyan ; ʾalam tasmaʿ ʾilā qawlihim : rabbanā ʾamattanā ithnatayni wa-ʾaḥyaytanā ithnatayni ?

not knowing when he will be brought out of this world for presentation and sentenced to punishment, unless the Generous One pardons him? Besides what is already due to him, he awaits death. Death concludes his life, for he knows that his life ends in death. He is restored to what he was at the beginning of his creation, lifeless after having been alive. Have you not heard their words: “Our Lord, You made us die twice and brought us to life twice”?

Source page 508

أَيْ كُنَّا أَمْوَاتًا فِي أَصْلَابِ آبَائِنَا ، ثُمَّ أَحْيَيْتَنَا ، ثُمَّ أَمَتَّنَا بَعْدَ الْحَيَاةِ ، فَيَصِيرُ مَيْتًا كَمَا بَدَأَ اللّٰهُ عَزَّ وَجَلَّ خَلْقَهُ ، فَيَعْمَى بَعْدَ الْبَصَرِ ، وَيَصَمُّ بَعْدَ السَّمْعِ ، وَيَبْكَمُ بَعْدَ النُّطْقِ ، وَتُقَطَّعُ أَوْصَالُهُ ، وَيَصِيرُ جِيفَةً تَقْذَرُهُ الدَّوَابُّ وَالْخَلَائِقُ ، ثُمَّ يَبْلَى فَيَنْخَرُ عَظْمُهُ ، وَيَصِيرُ تُرَابًا ، إِلَّا عَجْبَ الذَّنَبِ ،

ʾAy kunnā ʾamwātan fī ʾaṣlābi ʾābāʾinā , thumma ʾaḥyaytanā , thumma ʾamattanā baʿda al-ḥayāti , fa-yaṣīru maytan kamā badaʾa Allāhu ʿazza wa-jalla khalqahu , fa-yaʿmā baʿda al-baṣari , wa-yaṣammu baʿda al-samʿi , wa-yabkamu baʿda al-nuṭqi , wa-tuqaṭṭaʿu ʾawṣāluhu , wa-yaṣīru jīfatan taqdharuhu al-dawābbu wa-al-khalāʾiqu , thumma yablā fa-yankharu ʿaẓmuhu , wa-yaṣīru turāban , ʾillā ʿajba al-dhanabi ,

That is, we were lifeless in our fathers' loins; then You gave us life; then You made us die after life. He becomes lifeless, as when God, mighty and majestic, began his creation. He becomes blind after sight, deaf after hearing, and mute after speech. His limbs are dismembered, and he becomes a carcass that animals and creatures find disgusting. Then he decays, his bones crumble, and he becomes dust, except for the tailbone,

كَمَا قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ « يَبْلَى مِنِ ابْنِ آدَمَ كُلُّ شَيْءٍ إِلَّا عَجْبَ الذَّنَبِ » .

Kamā qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama « yablā mini ibni ʾĀdama kullu shayʾin ʾillā ʿajba al-dhanabi » .

as the Prophet, may God bless him and grant him peace, said: “Everything in the son of Adam decays except the tailbone.”

فَيَصِيرُ تُرَابًا ، فَيَرْجِعُ إِلَى أَصْلِهِ الَّذِي خُلِقَ مِنْهُ أَبُوهُ الْأَوَّلُ ، فَيَصِيرُ مَعْدُومًا بَعْدَ أَنْ كَانَ مَوْجُودًا ، كَمَا كَانَتِ الدُّهُورُ قَبْلَهُ ، وَلَمْ يَكُنْ فِيهَا شَيْئًا مَذْكُورًا .

Fa-yaṣīru turāban , fa-yarjiʿu ʾilā ʾaṣlihi alladhī khuliqa minhu ʾabūhu al-ʾawwalu , fa-yaṣīru maʿdūman baʿda ʾan kāna mawjūdan , kamā kānati al-duhūru qablahu , wa-lam yakun fīhā shayʾan madhkūran .

He becomes dust and returns to the origin from which his first father was created. He becomes nonexistent after having existed, just as ages passed before him in which he was nothing worth mentioning.

ثُمَّ يُحْيِيهِ اللّٰهُ عَزَّ وَجَلَّ بَعْدَ طُولِ الْبِلَى ، فَيُخْرِجُهُ إِلَى أَهْوَالِ الْقِيَامَةِ ، فَتُحْدِقُ بِهِ كُلُّهَا : مِنْ سَمَاءٍ مُمَزَّقَةٍ ، وَأَرْضٍ مُبَدَّلَةٍ ، وَجِبَالٍ مُسَيَّرَةٍ ، وَنُجُومٍ مُنْتَثِرَةٍ ، وَشَمْسٍ وَقَمَرٍ مَطْمُوسَيْنِ ، زَفِيرُ جَهَنَّمَ فِي سَمْعِهِ ، وَرُكُوبُ الصِّرَاطِ لَابُدَّ لَهُ أَنْ يَرْكَبَهُ بِضَعْفِهِ ، ثُمَّ يُعْرَضُ عَلَى مَوْلَاهُ ، فَيُسَائِلُهُ عَنْ كُلِّ عَمَلِهِ ،

Thumma yuḥyīhi Allāhu ʿazza wa-jalla baʿda ṭūli al-bilā , fa-yukhrijuhu ʾilā ʾahwāli al-qiyāmati , fa-tuḥdiqu bi-hi kulluhā : min samāʾin mumazzaqatin , wa-ʾarḍin mubaddalatin , wa-jibālin musayyaratin , wa-nujūmin muntathiratin , wa-shamsin wa-qamarin maṭmūsayni , zafīru Jahannama fī samʿihi , wa-rukūbu al-ṣirāṭi lābudda lahu ʾan yarkabahu bi-ḍaʿfihi , thumma yuʿraḍu ʿalā mawlāhu , fa-yusāʾiluhu ʿan kulli ʿamalihi ,

Then God, mighty and majestic, revives him after his long decay and brings him out into the terrors of resurrection, all of which surround him: a sky torn apart, an earth transformed, mountains set in motion, stars scattered, and sun and moon extinguished. Hell's roaring fills his ears. He must cross the bridge, weak as he is. Then he is presented before his Master, who questions him about all his deeds,

ثُمَّ الْحُكْمُ الَّذِي وَجَبَ عَلَيْهِ أَنْ يَصْرِفَهُ مِنْ بَيْنِ يَدَيْهِ بَعْدَ السُّؤَالِ إِلَى عَذَابٍ لَا يَنْقَطِعُ ، فِي غَايَةِ الْهَوَانِ وَالذُّلِّ وَالْخُضُوعِ ، فَيَصْرِفُهُ إِلَيْهِ إِنْ لَمْ يَعْفُ عَنْهُ .

Thumma al-ḥukmu alladhī wajaba ʿalayhi ʾan yaṣrifahu min bayni yadayhi baʿda al-suʾāli ʾilā ʿadhābin lā yanqaṭiʿu , fī ghāyati al-hawāni wa-al-dhulli wa-al-khuḍūʿi , fa-yaṣrifuhu ʾilayhi ʾin lam yaʿfu ʿanhu .

and then the sentence due to him is that, after the questioning, He send him away from His presence to unending torment, in the utmost humiliation, abasement, and submission. He will send him to it unless He pardons him.

فَإِذَا تَذَكَّرَ الْعَبْدُ وَتَفَكَّرَ : كَيْفَ كَانَ بَدْوُهُ ، وَمَا أَصْلُهُ وَفَصْلُهُ ، وَفِي ضَعْفِهِ ، وَمَسْكَنَتِهِ وَصِغَرِ قَدْرِهِ فِي نَفْسِهِ مِمَّا يَتَقَلَّبُ فِيهِ مِنَ الْمَكْرُوهَاتِ ، مِنْ غَيْرِ مُؤَامَرَتِهِ ، وَمِمَّا لَا يَكَادُ أَنْ يَنْفَكَّ مِنْهُ مِنَ الْأَسْقَامِ وَالْغُمُومِ ، وَالْوَجَعِ وَالْجُوعِ وَالظَّمَأِ ، وَمَا وَجَبَ عَلَيْهِ مِنَ الْعَذَابِ وَالْهَوَانِ ، وَمَا يَصِيرُ إِلَيْهِ مِنَ الْمَوْتِ وَالْبِلَى ،

Fa-ʾidhā tadhakkara al-ʿabdu wa-tafakkara : kayfa kāna badwuhu , wa-mā ʾaṣluhu wa-faṣluhu , wa-fī ḍaʿfihi , wa-maskanatihi wa-ṣighari qadrihi fī nafsihi mimmā yataqallabu fīhi mina al-makrūhāti , min ghayri muʾāmaratihi , wa-mimmā lā yakādu ʾan yanfakka minhu mina al-ʾasqāmi wa-al-ghumūmi , wa-al-wajaʿi wa-al-jūʿi wa-al-ẓamaʾi , wa-mā wajaba ʿalayhi mina al-ʿadhābi wa-al-hawāni , wa-mā yaṣīru ʾilayhi mina al-mawti wa-al-bilā ,

When the servant remembers and reflects upon how he began, what his root and branch are, his weakness, destitution, and small stature in himself, the unwelcome conditions through which he passes without being consulted, the illnesses, sorrows, pain, hunger, and thirst from which he scarcely escapes, the punishment and humiliation he has incurred, and the death and decay to which he is heading,

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وَمَا بَعْدَ الْمَوْتِ : مِمَّا يُعَايِنُ مِنَ الْأَهْوَالِ ، وَمَا يَخَافُ أَنْ يَصِيرَ إِلَيْهِ مِنَ الْعَذَابِ ، زَالَ عَنْهُ الْكِبْرُ ، وَلَزِمَهُ الْخُضُوعُ وَالذِّلَّةُ وَالتَّوَاضُعُ لِلْمَوْلَى عَزَّ وَجَلَّ ، وَالشُّكْرُ لِلْمُنْعِمِ تَعَالَى ، وَالِانْكِسَارُ لِلْخَوْفِ مِنَ الْعِقَابِ .

Wa-mā baʿda al-mawti : mimmā yuʿāyinu mina al-ʾahwāli , wa-mā yakhāfu ʾan yaṣīra ʾilayhi mina al-ʿadhābi , zāla ʿanhu al-kibru , wa-lazimahu al-khuḍūʿu wa-al-dhillatu wa-al-tawāḍuʿu li-al-mawlā ʿazza wa-jalla , wa-al-shukru li-al-munʿimi taʿālā , wa-al-inkisāru li-al-khawfi mina al-ʿiqābi .

and what follows death, the terrors he will witness and the punishment he fears he may come to, arrogance leaves him. Submission, lowliness, and humility before the Master, mighty and majestic, gratitude to the Benefactor, exalted is He, and brokenness through fear of punishment become inseparable from him.

فَإِذَا عَرَفَ ذَلِكَ عَرَفَ قَدْرَهُ وَصَغُرَ قَدْرُ نَفْسِهِ فِي الدِّينِ وَالدُّنْيَا عِنْدَهُ ، وَأَمْثَالُ ذَلِكَ كَثِيرَةٌ .

Fa-ʾidhā ʿarafa dhālika ʿarafa qadrahu wa-ṣaghura qadru nafsihi fī al-dīni wa-al-dunyā ʿindahu , wa-ʾamthālu dhālika kathīratun .

Once he knows this, he knows his own stature, and his stature in religion and worldly life becomes small in his eyes. Examples of this are many.

وَلَيْسَ كَمِثْلِهِ فِي صِغَرِ الْقَدْرِ مِثْلُ بَدْوِ ابْنِ آدَمَ إِذَا تَفَكَّرَ فِيهِ ، فَصَغُرَ قَدْرُهُ عِنْدَ نَفْسِهِ ، كَرَجُلٍ لَمْ يَزَلْ عِنْدَ نَفْسِهِ مِنْ بَنِي هَاشِمٍ ، أَخْبَرَهُ بِذَلِكَ وَالِدُهُ وَكَذَبَهُ فِي خَبَرِهِ ، فَكَانَتْ نَخْوَةُ الْهَاشِمِيَّةِ فِي نَفْسِهِ ، مُتَعَظِّمٌ مُتَكَبِّرٌ بِحَسَبِهِ ، يُحَقِّرُ مَنْ دُونَهُ ، وَيَتَفَخَّرُ عَلَيْهِ ،

Wa-laysa ka-mithlihi fī ṣighari al-qadri mithlu badwi ibni ʾĀdama ʾidhā tafakkara fīhi , fa-ṣaghura qadruhu ʿinda nafsihi , ka-rajulin lam yazal ʿinda nafsihi min banī Hāshimin , ʾakhbarahu bi-dhālika wāliduhu wa-kadhabahu fī khabarihi , fa-kānat nakhwatu al-Hāshimiyyati fī nafsihi , mutaʿaẓẓimun mutakabbirun bi-ḥasabihi , yuḥaqqiru man dūnahu , wa-yatafakhkharu ʿalayhi ,

No example of small stature is like that of the son of Adam's beginning: when he reflects upon it, his stature becomes small in his own eyes. He is like a man who has always considered himself one of the Banū Hāshim because his father told him so, lying in what he told him. Hāshimite pride filled him, and he felt grand and arrogant about his pedigree, belittling those below him and boasting over them,

لِأَنَّهُ لَا يَشُكُّ أَنَّ الَّذِي حَدَّثَهُ بِهِ وَالِدُهُ عَنْ أَصْلِهِ وَحَسَبِهِ قَدْ صَدَقَهُ فِيهِ ، فَبَيْنَا هُوَ فِي نَخْوَتِهِ وَكِبْرِهِ وَتَعَظُّمِهِ ، إِذْ أَتَاهُ رَجُلَانِ أَوْ عِدَّةُ رِجَالٍ مِمَّنْ يَثِقُ بِهِمْ ، وَلَا يَشُكُّ فِي صِدْقِهِمْ ، أَصْدَقُ عِنْدَهُ وَأَبَرُّ مِنْ وَالِدِهِ عَنْ عِلْمٍ ، يُخْبِرُونَهُ عَنْ كِبَرِ أَسْنَانِهِمْ ، وَقَدِيمِ مَعْرِفَتِهِمْ بِأَصْلِهِ ، وَأَخْبَرُوهُ بَيْنَهُ وَبَيْنَهُمْ أَنَّهُ مِنَ الْخُوزِ أَوِ النَّبَطِ أَوِ السِّنْدِ ،

Li-ʾannahu lā yashukku ʾanna alladhī ḥaddathahu bi-hi wāliduhu ʿan ʾaṣlihi wa-ḥasabihi qad ṣadaqahu fīhi , fa-baynā huwa fī nakhwatihi wa-kibrihi wa-taʿaẓẓumihi , ʾidh ʾatāhu rajulāni ʾaw ʿiddatu rijālin mimman yathiqu bi-him , wa-lā yashukku fī ṣidqihim , ʾaṣdaqu ʿindahu wa-ʾabarru min wālidihi ʿan ʿilmin , yukhbirūnahu ʿan kibari ʾasnānihim , wa-qadīmi maʿrifatihim bi-ʾaṣlihi , wa-ʾakhbarūhu baynahu wa-baynahum ʾannahu mina al-Khūzi ʾawi al-Nabaṭi ʾawi al-Sindi ,

because he had no doubt that his father had told him the truth about his origins and pedigree. While he remained in his pride, arrogance, and self-importance, two men or several men came to him, people he trusted and whose truthfulness he did not doubt, whom he knew to be more truthful and upright than his father. They spoke from their advanced age and longstanding knowledge of his origins, telling him privately that he belonged to the Khūz, the Nabaṭ, or the Sind,

فَصَدَّقَهُمْ وَلَمْ يَشُكَّ فِي قَوْلِهِمْ ، وَأَنَّ أَبَاهُ قَدْ كَذَبَهُ وَأَخْبَرَهُ بِالْبَاطِلِ ، هَلْ كَانَ يَمْتَنِعُ أَنْ يَذِلَّ فِي نَفْسِهِ ، وَتَنْكَسِرَ تِلْكَ النَّخْوَةُ مِنْ قَلْبِهِ ؟ وَإِنْ أَظْهَرَ غَيْرَ ذَلِكَ إِذَا أَيْقَنَ أَنَّهُ عَلَى خِلَافِ مَا كَانَ يَرَى وَيَظُنُّ .

Fa-ṣaddaqahum wa-lam yashukka fī qawlihim , wa-ʾanna ʾabāhu qad kadhabahu wa-ʾakhbarahu bi-al-bāṭili , hal kāna yamtaniʿu ʾan yadhilla fī nafsihi , wa-tankasira tilka al-nakhwatu min qalbihi ? Wa-ʾin ʾaẓhara ghayra dhālika ʾidhā ʾayqana ʾannahu ʿalā khilāfi mā kāna yarā wa-yaẓunnu .

and he believed them, doubting neither their words nor that his father had lied to him and told him something false. Could he fail to feel humbled within himself and to have that pride broken in his heart, even if he outwardly showed otherwise, once he was certain that he was different from what he had thought and supposed?

وَكَذَلِكَ ابْنُ آدَمَ ، يَتَكَبَّرُ وَيَتَعَظَّمُ ، حَتَّى كَأَنَّهُ لَيْسَ أَصْلُهُ التُّرَابَ وَالنُّطْفَةَ وَالضَّعْفَ وَالْمَهَانَةَ وَالذِّلَّةَ وَالْمَسْكَنَةَ وَالضُّرَّ وَالزَّمَانَةَ ، فَإِذَا تَفَكَّرَ وَصَدَقَ نَفْسَهُ عَنِ الْخَبَرِ بِالتَّذَكُّرِ عَنْ بَدْوِهِ وَأَصْلِهِ ، وَمِمَّا هُوَ وَكَيْفَ كَانَتْ أَحْوَالُهُ ، لَمْ يَمْتَنِعْ أَنْ يَذِلَّ فِي نَفْسِهِ وَيَنْكَسِرَ عَنْ نَخْوَتِهِ وَكِبْرِهِ .

Wa-ka-dhālika ibnu ʾĀdama , yatakabbaru wa-yataʿaẓẓamu , ḥattā ka-ʾannahu laysa ʾaṣluhu al-turāba wa-al-nuṭfata wa-al-ḍaʿfa wa-al-mahānata wa-al-dhillata wa-al-maskanata wa-al-ḍurra wa-al-zamānata , fa-ʾidhā tafakkara wa-ṣadaqa nafsahu ʿani al-khabari bi-al-tadhakkuri ʿan badwihi wa-ʾaṣlihi , wa-mimmā huwa wa-kayfa kānat ʾaḥwāluhu , lam yamtaniʿ ʾan yadhilla fī nafsihi wa-yankasira ʿan nakhwatihi wa-kibrihi .

So too the son of Adam grows arrogant and self-important, as though his origin were not dust and a drop of fluid, weakness, humiliation, lowliness, destitution, affliction, and infirmity. When he reflects and tells himself the truth about the account, recollecting his beginning and origin, what he is made from, and what his conditions were, he cannot fail to feel humbled within himself, with his pride and arrogance broken.

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وَمَثَلُ حَيَاتِهِ وَصِحَّتِهِ وَمَا يَتَقَلَّبُ فِيهِ مِنْ مُلْكِهِ وَغِنَاهُ ، مَثَلُ رَجُلٍ كَانَ عِنْدَ نَفْسِهِ حُرًّا لَا يَشُكُّ فِيهِ ، ثُمَّ مَاتَ وَالِدَاهُ ، وَأَوْرَثَاهُ مَالًا كَثِيرًا ، فَكَانَ يَتَعَظَّمُ وَيَتَكَبَّرُ ، بِشَبَابِهِ وَحُسْنِ جِسْمِهِ وَهَيْأَتِهِ وَغِنَاهُ وَمُلْكِهِ ، وَهُوَ مَعَ ذَلِكَ فِي سَعَةٍ :

Wa-mathalu ḥayātihi wa-ṣiḥḥatihi wa-mā yataqallabu fīhi min mulkihi wa-ghināhu , mathalu rajulin kāna ʿinda nafsihi ḥurran lā yashukku fīhi , thumma māta wālidāhu , wa-ʾawrathāhu mālan kathīran , fa-kāna yataʿaẓẓamu wa-yatakabbaru , bi-shabābihi wa-ḥusni jismihi wa-hayʾatihi wa-ghināhu wa-mulkihi , wa-huwa maʿa dhālika fī saʿatin :

His life, health, and enjoyment of possessions and wealth are like those of a man who considered himself free, without any doubt. Then his parents died and left him a great fortune. He became self-important and arrogant about his youth, fine physique and appearance, wealth, and possessions, while also enjoying abundance

مِنَ الْمَنَازِلِ وَالنَّظَافَةِ وَالطِّيبِ وَالْمَنَعَةِ وَالْحِرْزِ وَالْأَمْنِ ، فَبَيْنَا هُوَ كَذَلِكَ مُتَكَبِّرًا مُتَعَظِّمًا فِي نَفْسِهِ ، إِذْ قَدِمَ عَلَيْهِ قَادِمٌ مِنْ بَعْضِ الْبُلْدَانِ ، فَأَخَذَهُ وَأَقَامَ عَلَيْهِ الْبَيِّنَةَ الْعَادِلَةَ بِأَنَّ أَبَوَيْهِ كَانَا مَمْلُوكَيْنِ لَهُ ، وَأَنَّ مَا كَانَ فِي أَيْدِيهِمَا مِنْ مَالٍ فَهُوَ لَهُ ، فَحَكَمَ عَلَيْهِ الْحَاكِمُ بِذَلِكَ ، وَعَلَّمَهُ أَيْضًا صِدْقَ ذَلِكَ ، وَاطْمَأَنَّ قَلْبُهُ إِلَى مَا شَهِدَ بِهِ الشُّهُودُ ،

Mina al-manāzili wa-al-naẓāfati wa-al-ṭībi wa-al-manaʿati wa-al-ḥirzi wa-al-ʾamni , fa-baynā huwa ka-dhālika mutakabbiran mutaʿaẓẓiman fī nafsihi , ʾidh qadima ʿalayhi qādimun min baʿḍi al-buldāni , fa-ʾakhadhahu wa-ʾaqāma ʿalayhi al-bayyinata al-ʿādilata bi-ʾanna ʾabawayhi kānā mamlūkayni lahu , wa-ʾanna mā kāna fī ʾaydīhimā min mālin fa-huwa lahu , fa-ḥakama ʿalayhi al-ḥākimu bi-dhālika , wa-ʿallamahu ʾayḍan ṣidqa dhālika , wa-iṭmaʾanna qalbuhu ʾilā mā shahida bi-hi al-shuhūdu ,

in residences, cleanliness, perfume, protection, shelter, and safety. While he remained so arrogant and self-important within himself, someone arrived from another country, seized him, and established through upright testimony that both his parents had been his slaves and that whatever wealth they had held belonged to him. The judge ruled against the man accordingly. He also made him recognize its truth, and his heart was convinced by the witnesses' testimony.

هَلْ كَانَ يَمْتَنِعُ فِي نَفْسِهِ أَنْ تَزُولَ عَنْهُ نَخْوَتُهُ وَكِبْرُهُ إِذْ عَلِمَ أَنَّهُ عَبْدٌ مَمْلُوكٌ ، لَيْسَ لِنَفْسِهِ بِمَالِكٍ ، وَلَا لِمَا بِيَدِهِ مِنَ الْمَالِ ، وَأَنَّ مَوْلَاهُ إِنْ أَرَادَ أَنْ يَأْخُذَهُ أَخَذَهُ مِنْهُ ، وَأَنَّهُ لَا يَقْدِرُ أَنْ يَفْعَلَ شَيْئًا إِلَّا بِإِذْنِ مَوْلَاهُ وَإِرَادَتِهِ ؟ وَنَظَرَ مَعَ مَا أَيْقَنَ بِهِ مِنَ الْعُبُودِيَّةِ ،

Hal kāna yamtaniʿu fī nafsihi ʾan tazūla ʿanhu nakhwatuhu wa-kibruhu ʾidh ʿalima ʾannahu ʿabdun mamlūkun , laysa li-nafsihi bi-mālikin , wa-lā li-mā bi-yadihi mina al-māli , wa-ʾanna mawlāhu ʾin ʾarāda ʾan yaʾkhudhahu ʾakhadhahu minhu , wa-ʾannahu lā yaqdiru ʾan yafʿala shayʾan ʾillā bi-ʾidhni mawlāhu wa-ʾirādatihi ? Wa-naẓara maʿa mā ʾayqana bi-hi mina al-ʿubūdiyyati ,

Could his pride and arrogance fail to leave him inwardly, once he knew that he was an owned slave, owning neither himself nor the wealth in his hands, that his master could take it from him whenever he wished, and that he could do nothing without his master's permission and will? And, besides his certainty of being a slave, he looked around

فَإِذَا فِي مَنْزِلِهِ مِنَ الْهَوَامِّ وَالْحَيَّاتِ وَغَيْرِ ذَلِكَ مَا لَا يَأْمَنُ أَنْ تُتْلِفَ نَفْسَهُ - أَغْفَلَ مَا يَكُونُ - وَلَابُدَّ لَهُ مِنْ سُكْنَى ذَلِكَ الْمَنْزِلِ ، لِأَنَّ مَوْلَاهُ أَلْزَمَهُ ذَلِكَ ؛ لِئَلَّا يَضِيعَ ذَلِكَ الْمَنْزِلُ وَمَا فِيهِ .

Fa-ʾidhā fī manzilihi mina al-hawāmmi wa-al-ḥayyāti wa-ghayri dhālika mā lā yaʾmanu ʾan tutlifa nafsahu - ʾaghfala mā yakūnu - wa-lābudda lahu min suknā dhālika al-manzili , li-ʾanna mawlāhu ʾalzamahu dhālika ; li-ʾallā yaḍīʿa dhālika al-manzilu wa-mā fīhi .

and found in his dwelling vermin, snakes, and other things from which he could never be safe: they might destroy his life when he was most heedless. Yet he had to remain in that dwelling, because his master required it of him, so that the dwelling and its contents would not be neglected.

كَيْفَ يُرَى كَانَ يَكُونُ فِي نَفْسِهِ لِذِلَّةِ الْعُبُودِيَّةِ وَالِانْخِلَاعِ مِنْ مُلْكِهِ وَمَا يَخَافُ مِنْ تَلَفِ نَفْسِهِ - أَغْفَلَ مَا يَكُونُ - وَلَمْ يَكُنْ ذَلِكَ الْمَنْزِلُ لِأَحَدٍ إِلَّا كَانَ آخِرُ مَصِيرِهِ إِلَى التَّلَفِ ، هَلْ كَانَ يَعُدُّ لِنَفْسِهِ مَالًا ، وَهَلْ كَانَ يَعُدُّ لِنَفْسِهِ مَنْزِلًا أَوْ قَرَارًا ؟ فَكَذَلِكَ ابْنُ آدَمَ إِذَا تَكَبَّرَ وَتَعَظَّمَ وَهُوَ نَاسٍ لِحَالَتِهِ الَّتِي وُضِعَ عَلَيْهَا ،

Kayfa yurā kāna yakūnu fī nafsihi li-dhillati al-ʿubūdiyyati wa-al-inkhilāʿi min mulkihi wa-mā yakhāfu min talafi nafsihi - ʾaghfala mā yakūnu - wa-lam yakun dhālika al-manzilu li-ʾaḥadin ʾillā kāna ʾākhiru maṣīrihi ʾilā al-talafi , hal kāna yaʿuddu li-nafsihi mālan , wa-hal kāna yaʿuddu li-nafsihi manzilan ʾaw qarāran ? Fa-ka-dhālika ibnu ʾĀdama ʾidhā takabbara wa-taʿaẓẓama wa-huwa nāsin li-ḥālatihi allatī wuḍiʿa ʿalayhā ,

How, one wonders, would he feel within himself, given the abasement of slavery, the stripping away of his possessions, and his fear of losing his life when he was most heedless, especially when no one had ever occupied that dwelling without ultimately perishing? Would he count any wealth as his own? Would he count any dwelling or resting place as his own? So too the son of Adam, when he becomes arrogant and self-important, forgetting the condition in which he has been placed,

Source page 511

وَنَاسٍ بِضَعَتِهِ الَّتِي وُضِعَ بِهَا ، فَتَذَكَّرَ وَتَفَكَّرَ فِي الْعُبُودِيَّةِ أَنَّهُ عَبْدٌ ذَلِيلٌ مَمْلُوكٌ ، لَا يَمْلِكُ نَفْسَهُ وَلَا مَالَهُ ، مُتَوَقِّعٌ لِلْمَتَالِفِ أَنْ يَعْتَرِضَ بَعْضُهَا لَهُ - أَغْفَلَ مَا كَانَ - فِي لَذَّتِهِ وَتَقَلُّبِهِ ، وَإِنَّ آخِرَ مَصِيرِهِ إِلَى أَنْ يَتْلَفَ فَيَخْرُجَ مِنَ الدُّنْيَا وَيَزُولَ عَنْهُ كُلُّ مَا هُوَ فِيهِ ،

Wa-nāsin bi-ḍaʿatihi allatī wuḍiʿa bi-hā , fa-tadhakkara wa-tafakkara fī al-ʿubūdiyyati ʾannahu ʿabdun dhalīlun mamlūkun , lā yamliku nafsahu wa-lā mālahu , mutawaqqiʿun li-al-matālifi ʾan yaʿtariḍa baʿḍuhā lahu - ʾaghfala mā kāna - fī ladhdhatihi wa-taqallubihi , wa-ʾinna ʾākhira maṣīrihi ʾilā ʾan yatlafa fa-yakhruja mina al-dunyā wa-yazūla ʿanhu kullu mā huwa fīhi ,

and forgetting the lowliness with which he has been abased: if he recollects and reflects on servitude, that he is a lowly, owned servant, owning neither himself nor his wealth, awaiting destructive perils, any one of which may confront him when he is most heedless amid his pleasure and activity, and that his ultimate end is to perish and leave this world, with everything he now enjoys passing away from him,

هَلْ كَانَ يَمْتَنِعُ - إِذَا صَدَقَ نَفْسَهُ عَنِ الْخَبَرِ بِالذِّكْرِ وَالتَّفَكُّرِ فِي ذَلِكَ - مِنْ أَنْ يَذِلَّ فِي نَفْسِهِ وَيَخْضَعَ لِمَوْلَاهُ ، وَيَخْشَعَ لَهُ ، وَلِمَوْضِعِهِ الَّذِي وَضَعَهُ بِهِ مِنَ الْخَوْفِ لِلْمَتَالِفِ ؟ .

Hal kāna yamtaniʿu - ʾidhā ṣadaqa nafsahu ʿani al-khabari bi-al-dhikri wa-al-tafakkuri fī dhālika - min ʾan yadhilla fī nafsihi wa-yakhḍaʿa li-mawlāhu , wa-yakhshaʿa lahu , wa-li-mawḍiʿihi alladhī waḍaʿahu bi-hi mina al-khawfi li-al-matālifi ? .

could he, once he tells himself the truth about the account through recollection and reflection upon this, fail to feel humbled within himself, submit to his Master, and feel awed before Him and by the position in which He has placed him, exposed to fear of destructive perils?

وَمَثَلُ الْعَاصِي لِلّٰهِ عَزَّ وَجَلَّ ، الَّذِي وَجَبَ عَلَيْهِ الْعَذَابُ فِي حَيَاتِهِ ، كَمَثَلِ عَبْدٍ مَمْلُوكٍ ، لَهُ سَيِّدٌ شَدِيدُ النِّقْمَةِ ، شَدِيدُ السَّطْوَةِ ، وَهُوَ يَمْلِكُ الْأَرْضَ ، لَا يَأْمُرُ بِأَمْرٍ إِلَّا نَفَذَ ، وَقَدَرَ عَلَيْهِ ؛ فَوَكَّلَهُ سَيِّدُهُ بِعَمَلٍ ، وَنَهَاهُ عَنْ أَشْيَاءَ تُفْسِدُ ذَلِكَ الْعَمَلَ ، وَأَعْطَاهُ مَالًا يُنْفِقُهُ عَلَى عَمَلِهِ ، فَغَفَلَ وَسَهَا وَجَهِلَ ، فَضَيَّعَ أَكْثَرَ الْعَمَلِ فَلَمْ يَعْمَلْهُ ،

Wa-mathalu al-ʿāṣī li-llāhi ʿazza wa-jalla , alladhī wajaba ʿalayhi al-ʿadhābu fī ḥayātihi , ka-mathali ʿabdin mamlūkin , lahu sayyidun shadīdu al-niqmati , shadīdu al-saṭwati , wa-huwa yamliku al-ʾarḍa , lā yaʾmuru bi-ʾamrin ʾillā nafadha , wa-qadara ʿalayhi ; fa-wakkalahu sayyiduhu bi-ʿamalin , wa-nahāhu ʿan ʾashyāʾa tufsidu dhālika al-ʿamala , wa-ʾaʿṭāhu mālan yunfiquhu ʿalā ʿamalihi , fa-ghafala wa-sahā wa-jahila , fa-ḍayyaʿa ʾakthara al-ʿamali fa-lam yaʿmalhu ,

Someone who disobeys God, mighty and majestic, and incurs punishment during his lifetime is like an owned slave with a master severe in retribution and overwhelming in power, who owns the land. No command of his fails to take effect, and he has the power to enforce it. His master entrusted him with a task, forbade him things that would spoil it, and gave him money to spend on his work. But he became heedless, inattentive, and foolish, neglecting most of the work and leaving it undone,

وَعَمِلَ قَلِيلًا مِنْهُ ، فَأَدْخَلَ فِيهِ مِنَ الْفَسَادِ وَالنُّقْصَانِ مِمَّا نَهَاهُ عَنْهُ مَوْلَاهُ ، وَأَنْفَقَ الْمَالَ فِي لَذَّةِ نَفْسِهِ وَشَهْوَتِهَا ، وَهُوَ فِي ذَلِكَ مَرِحٌ فَرِحٌ بَطِرٌ أَشِرٌ مُتَكَبِّرٌ يَتَقَلَّبُ فِي لَذَّاتِهِ ، غَيْرُ مُكْتَرِثٍ لِمَا ضَيَّعَ مِنْ عَمَلِ مَوْلَاهُ ، وَلَا مَا أَفْسَدَ مِمَّا عَمِلَ لَهُ ، وَلَا مَا أَتْلَفَ مِنَ الْمَالِ الَّذِي أَعْطَاهُ ،

Wa-ʿamila qalīlan minhu , fa-ʾadkhala fīhi mina al-fasādi wa-al-nuqṣāni mimmā nahāhu ʿanhu mawlāhu , wa-ʾanfaqa al-māla fī ladhdhati nafsihi wa-shahwatihā , wa-huwa fī dhālika mariḥun fariḥun baṭirun ʾashirun mutakabbirun yataqallabu fī ladhdhātihi , ghayru muktarithin li-mā ḍayyaʿa min ʿamali mawlāhu , wa-lā mā ʾafsada mimmā ʿamila lahu , wa-lā mā ʾatlafa mina al-māli alladhī ʾaʿṭāhu ,

doing only a little of it and introducing into that corruption and deficiency of the kinds his master had forbidden. He spent the money on his own pleasure and desire, all the while exuberant, delighted, insolent, recklessly exultant, and arrogant, moving among his pleasures without concern for the work of his master that he had neglected, the portion of his work that he had spoiled, or the money given him that he had squandered.

فَأَتَاهُ خَبَرٌ صَادِقٌ : أَنَّ مَوْلَاهُ مُرْسِلٌ إِلَيْهِ مَنْ يُخْرِجُهُ مِنْ كُلِّ مَا هُوَ فِيهِ ، عُرْيَانًا ذَلِيلًا ، حَتَّى يُلْقِيَهُ عَلَى بَابِهِ فِي الشَّمْسِ وَالْحَرِّ زَمَانًا طَوِيلًا ، مُعَذَّبًا بِالشَّمْسِ وَالْحَرِّ ، حَتَّى إِذَا بَلَغَ ذَلِكَ مِنْهُ غَايَةَ الْمَجْهُودِ ، دَعَا بِهِ فَعَرَضَهُ عَلَيْهِ ، وَأَمَرَهُ بِرَفْعِ حِسَابِهِ ، وَنَظَرَ فِي عَمَلِهِ ، مَا ضَيَّعَ مِنْهُ ، وَمَا أَفْسَدَ مِنْهُ ،

Fa-ʾatāhu khabarun ṣādiqun : ʾanna mawlāhu mursilun ʾilayhi man yukhrijuhu min kulli mā huwa fīhi , ʿuryānan dhalīlan , ḥattā yulqiyahu ʿalā bābihi fī al-shamsi wa-al-ḥarri zamānan ṭawīlan , muʿadhdhaban bi-al-shamsi wa-al-ḥarri , ḥattā ʾidhā balagha dhālika minhu ghāyata al-majhūdi , daʿā bi-hi fa-ʿaraḍahu ʿalayhi , wa-ʾamarahu bi-rafʿi ḥisābihi , wa-naẓara fī ʿamalihi , mā ḍayyaʿa minhu , wa-mā ʾafsada minhu ,

Then a truthful report reached him: his master was sending someone to remove him from everything he enjoyed, naked and abased, and cast him at his doorway in the sun and heat for a long time, tormented by the sun and heat. When this had brought him to utter exhaustion, his master would summon him, have him presented before him, order him to submit his accounts, and examine his work, what he had neglected and what he had spoiled,

وَمَا أَتْلَفَ مِنْ مَالِهِ ، ثُمَّ يَأْمُرُ بِهِ إِلَى سِجْنٍ ضَيِّقٍ وَعَذَابٍ دَائِمٍ ، لَا يُرَوَّحُ عَنْهُ سَاعَةً ، وَلَا يَخْرُجُ مِنْ سِجْنِهِ ذَلِكَ أَبَدًا ، وَقَدْ عَلِمَ أَنَّ مَوْلَاهُ قَدْ أَخْرَجَ كَثِيرًا مِنْ عَبِيدِهِ إِلَى الْعَذَابِ وَالْهَوَانِ مِمَّنْ فَعَلَ كَفِعْلِهِ ، وَقَدْ عُفِيَ عَنْ بَعْضٍ .

Wa-mā ʾatlafa min mālihi , thumma yaʾmuru bi-hi ʾilā sijnin ḍayyiqin wa-ʿadhābin dāʾimin , lā yurawwaḥu ʿanhu sāʿatan , wa-lā yakhruju min sijnihi dhālika ʾabadan , wa-qad ʿalima ʾanna mawlāhu qad ʾakhraja kathīran min ʿabīdihi ʾilā al-ʿadhābi wa-al-hawāni mimman faʿala ka-fiʿlihi , wa-qad ʿufiya ʿan baʿḍin .

and what he had squandered of his money. Then he would order him into a cramped prison and perpetual torment, with not an hour's relief and no prospect of ever leaving that prison. He knew that his master had already sent many of his slaves to punishment and humiliation for acting as he had, although some had been pardoned.

هَلْ كَانَ يَمْتَنِعُ مَعَ هَذَا الْحَظْرِ - إِذَا بَلَغَهُ هَذَا الْخَبَرُ فَتَفَكَّرَ فِيهِ وَتَذَكَّرَ ، وَلَزِمَ قَلْبَهُ تَصْدِيقُهُ - أَنَّ ذَلِكَ كَائِنٌ إِلَّا أَنْ يَعْفُوَ عَنْهُ مَوْلَاهُ ، وَأَنَّ ذَلِكَ وَاجِبٌ عَلَيْهِ ، وَالْعَفْوُ شَكٌّ لَا يَدْرِي أَيَكُونُ أَمْ لَا ؟ أَلَمْ يَكُنْ يَنْكَسِرُ عَنْ شَرِّهِ وَبَطَرِهِ وَفَرَحِهِ وَتَكَبُّرِهِ حَتَّى يَكُونَ أَذَلَّ النَّاسِ فِي نَفْسِهِ ،

Hal kāna yamtaniʿu maʿa hādhā al-ḥaẓri - ʾidhā balaghahu hādhā al-khabaru fa-tafakkara fīhi wa-tadhakkara , wa-lazima qalbahu taṣdīquhu - ʾanna dhālika kāʾinun ʾillā ʾan yaʿfuwa ʿanhu mawlāhu , wa-ʾanna dhālika wājibun ʿalayhi , wa-al-ʿafwu shakkun lā yadrī ʾayakūnu ʾam lā ? ʾAlam yakun yankasiru ʿan sharrihi wa-baṭarihi wa-faraḥihi wa-takabburihi ḥattā yakūna ʾadhalla al-nāsi fī nafsihi ,

With this confinement in prospect, could he resist once the report reached him, he reflected upon it and remembered it, and belief in it became fixed in his heart: that this would happen unless his master pardoned him, that it was due to him, and that pardon was uncertain, something he did not know would come or not? Would his evil, insolence, delight, and arrogance not be broken, until he became the lowliest of people in his own eyes,

Source page 512

وَأَشَدَّهُمْ خُضُوعًا وَذُلًّا وَمَسْكَنَةً لِمَا قَدْ حَكَمَ بِهِ عَلَيْهِ مَوْلَاهُ ، وَلِمَا يَتَوَقَّعُ فِي السُّرْعَةِ وَالْمُعَاجَلَةِ أَنْ يُؤْخَذَ بَغْتَةً حَتَّى يُمْضَى فِيهِ كُلُّ مَا حَكَمَ مَوْلَاهُ عَلَيْهِ بِهِ ، فَمَا كَانَ يَمْتَنِعُ مِنْ ذَلِكَ كُلِّهِ أَنْ يَذِلَّ وَيَخْضَعَ .

Wa-ʾashaddahum khuḍūʿan wa-dhullan wa-maskanatan li-mā qad ḥakama bi-hi ʿalayhi mawlāhu , wa-li-mā yatawaqqaʿu fī al-surʿati wa-al-muʿājalati ʾan yuʾkhadha baghtatan ḥattā yumḍā fīhi kullu mā ḥakama mawlāhu ʿalayhi bi-hi , fa-mā kāna yamtaniʿu min dhālika kullihi ʾan yadhilla wa-yakhḍaʿa .

the most submissive, abased, and destitute before the sentence his master had passed against him and the swift, imminent seizure he expected, when he would suddenly be taken and everything his master had decreed against him would be carried out? In the face of all this, he could not fail to humble himself and submit.

فَكَذَلِكَ ابْنُ آدَمَ ، إِذَا تَذَكَّرَ فِي تَضْيِيعِهِ كَثِيرًا مِنْ عَمَلِ مَوْلَاهُ مِمَّا أَوْجَبَ عَلَيْهِ ، وَمَا أَفْسَدَ مِمَّا عَمِلَهُ فِيهِ مِمَّا أَدْخَلَ فِيهِ مِنَ الرِّيَاءِ وَالْعُجْبِ وَغَيْرِ ذَلِكَ ، وَمَا ذَهَبَ مِنْ عُمُرِهِ فِيمَا أَفْنَاهُ مِنِ اتِّبَاعِ هَوَاهُ وَنِسْيَانِ مَوْلَاهُ ، وَأَنَّ الْمَوْتَ نَازِلٌ سَرِيعًا عَاجِلًا ، فَيُخْرَجُ إِلَى قَبْرِهِ ، فَيَبْلَى فِيهِ ، ثُمَّ يُخْرَجُ إِلَى الْقِيَامَةِ فَيُوقَفُ ،

Fa-ka-dhālika ibnu ʾĀdama , ʾidhā tadhakkara fī taḍyīʿihi kathīran min ʿamali mawlāhu mimmā ʾawjaba ʿalayhi , wa-mā ʾafsada mimmā ʿamilahu fīhi mimmā ʾadkhala fīhi mina al-riyāʾi wa-al-ʿujbi wa-ghayri dhālika , wa-mā dhahaba min ʿumurihi fīmā ʾafnāhu mini ittibāʿi hawāhu wa-nisyāni mawlāhu , wa-ʾanna al-mawta nāzilun sarīʿan ʿājilan , fa-yukhraju ʾilā qabrihi , fa-yablā fīhi , thumma yukhraju ʾilā al-qiyāmati fa-yūqafu ,

So too the son of Adam, when he reflects on how he has neglected much of his Master's work that He made obligatory for him, how he has spoiled the work he did perform by introducing ostentation, self-admiration, and other things into it, and how much of his life has gone in following his desires and forgetting his Master. Death is coming swiftly and soon: he will be taken out to his grave and decay there, then be brought out to the resurrection and made to stand,

حَتَّى يَبْلُغَ بِهِ غَايَةَ الْمَجْهُودِ ، فَيَعْرِضَهُ مَوْلَاهُ ، ثُمَّ يُحَاسِبَهُ بِكُلِّ مَا عَمِلَ وَضَيَّعَ وَأَفْنَى مِنْ عُمُرِهِ ، ثُمَّ يَأْمُرَ بِهِ إِلَى عَذَابِهِ الَّذِي لَا يُشْبِهُ عَذَابَ الدُّنْيَا وَلَا عُقُوبَتَهَا ، لَا يَشُكُّ أَنَّ الْعَذَابَ قَدْ وَجَبَ عَلَيْهِ ، وَإِنَّمَا يَرْجُو الْعَفْوَ عَلَى شَكٍّ لَا يَدْرِي أَيَفْعَلُ ذَلِكَ بِهِ أَمْ لَا ، فَإِنَّهُ إِنْ عَفَا عَنْهُ فَهُوَ لَا شَكَّ أَنَّهُ سَيُعْرَضُ وَيُحَاسَبُ ،

Ḥattā yablugha bi-hi ghāyata al-majhūdi , fa-yaʿriḍahu mawlāhu , thumma yuḥāsibahu bi-kulli mā ʿamila wa-ḍayyaʿa wa-ʾafnā min ʿumurihi , thumma yaʾmura bi-hi ʾilā ʿadhābihi alladhī lā yushbihu ʿadhāba al-dunyā wa-lā ʿuqūbatahā , lā yashukku ʾanna al-ʿadhāba qad wajaba ʿalayhi , wa-ʾinnamā yarjū al-ʿafwa ʿalā shakkin lā yadrī ʾayafʿalu dhālika bi-hi ʾam lā , fa-ʾinnahu ʾin ʿafā ʿanhu fa-huwa lā shakka ʾannahu sayuʿraḍu wa-yuḥāsabu ,

until it brings him to utter exhaustion. His Master will have him presented, call him to account for everything he has done and neglected and for the life he has spent, and then order him into His punishment, which bears no resemblance to the torment or punishment of this world. He has no doubt that punishment is due to him; he hopes for pardon only amid uncertainty, not knowing whether He will grant it to him. Even if He pardons him, there is no doubt that he will be presented and called to account,

وَيُوقَفُ عَلَى مَا ضَيَّعَ مِنَ الْعَمَلِ وَأَفْسَدَ ، وَمَا أَتْلَفَ مِنْ عُمُرِهِ ، وَمَا أَنْفَقَ فِيهِ مَالَهُ ؛ أَتَرَاهُ كَانَ يَمْتَنِعُ مِنْ أَنْ يَذِلَّ فِي نَفْسِهِ ؛ وَيَزُولَ عَنْهُ تَعَظُّمُهُ وَتَكَبُّرُهُ ؟ .

Wa-yūqafu ʿalā mā ḍayyaʿa mina al-ʿamali wa-ʾafsada , wa-mā ʾatlafa min ʿumurihi , wa-mā ʾanfaqa fīhi mālahu ; ʾatarāhu kāna yamtaniʿu min ʾan yadhilla fī nafsihi ; wa-yazūla ʿanhu taʿaẓẓumuhu wa-takabburuhu ? .

and confronted with the work he neglected and spoiled, the life he wasted, and what he spent his money on. Do you think he could fail to be humbled within himself and to lose his self-importance and arrogance?

وَبِذَلِكَ يُرْوَى الْحَدِيثُ فِي الْمُسَاءَلَةِ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : « لَا تَزُولُ قَدَمَا ابْنِ آدَمَ مِنْ بَيْنِ يَدَيِ اللّٰهِ عَزَّ وَجَلَّ حَتَّى يُسْأَلَ عَنْ أَرْبَعٍ : شَبَابِكَ فِيمَ أَبْلَيْتَهُ ؛ وَعُمُرِكَ فِيمَ أَفْنَيْتَهُ ، وَمَالِكَ مِنْ أَيْنَ اكْتَسَبْتَهُ ، وَفِيمَ أَنْفَقْتَهُ ، وَعَمَلِكَ مَاذَا صَنَعْتَ فِيهِ » فَإِذَا تَفَكَّرَ فِي ذَلِكَ الْعَاقِلُ اللَّبِيبُ ذَلَّ وَخَضَعَ وَزَالَ عَنْهُ الْكِبْرُ وَالْفَخْرُ .

Wa-bi-dhālika yurwā al-ḥadīthu fī al-musāʾalati ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla : « lā tazūlu qadamā ibni ʾĀdama min bayni yadayi Allāhi ʿazza wa-jalla ḥattā yusʾala ʿan ʾarbaʿin : shabābika fīma ʾablaytahu ; wa-ʿumurika fīma ʾafnaytahu , wa-mālika min ʾayna iktasabtahu , wa-fīma ʾanfaqtahu , wa-ʿamalika mādhā ṣanaʿta fīhi » fa-ʾidhā tafakkara fī dhālika al-ʿāqilu al-labību dhalla wa-khaḍaʿa wa-zāla ʿanhu al-kibru wa-al-fakhru .

To this effect, the report about questioning is transmitted from the Prophet, may God bless him and grant him peace, who said: “The son of Adam's feet will not move from before God, mighty and majestic, until he is asked about four things: your youth, in what did you wear it out; your life, in what did you spend it; your wealth, from where did you acquire it and on what did you spend it; and your work, what did you do with it?” When an intelligent, discerning person reflects upon this, he humbles himself and submits, and arrogance and boasting leave him.

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وَلَوْ لَمْ تَكُنْ إِلَّا خَصْلَةٌ وَاحِدَةٌ مِنْ هَذِهِ الْخِصَالِ الَّتِي يُنْفَى بِهَا الْكِبْرُ مِنَ الْبَدْوِ ، وَمِنَ الْحَيَاةِ ، وَمَا وَجَبَ عَلَيْهِ بِمَعْصِيَتِهِ ، وَلَوْ خُلِقَ مِنْ خَيْرِ الْأَشْيَاءِ ، وَسَاعَدَتْهُ الْأَقْدَارُ ، فَلَمْ يَسْقَمْ ، وَلَمْ يَمْرَضْ ، وَلَمْ يَعْتَوِرْهُ قَذَرٌ فِي جِسْمِهِ ، وَلَا فَاقَةٌ نَازِلَةٌ بِهِ ، وَلَا يَحِلُّ بِهِ مَوْتٌ ، وَلَا عَذَابٌ عَلَيْهِ فِي الْآخِرَةِ ؛

Wa-law lam takun ʾillā khaṣlatun wāḥidatun min hādhihi al-khiṣāli allatī yunfā bi-hā al-kibru mina al-badwi , wa-mina al-ḥayāti , wa-mā wajaba ʿalayhi bi-maʿṣiyatihi , wa-law khuliqa min khayri al-ʾashyāʾi , wa-sāʿadathu al-ʾaqdāru , fa-lam yasqam , wa-lam yamraḍ , wa-lam yaʿtawirhu qadharun fī jismihi , wa-lā fāqatun nāzilatun bi-hi , wa-lā yaḥillu bi-hi mawtun , wa-lā ʿadhābun ʿalayhi fī al-ʾākhirati ;

Even if there were only one of these traits by which arrogance is dispelled, relating to his beginning, his life, and what he has incurred through disobedience; even if he had been created from the best of things, fate favored him, he suffered neither ailment nor illness, no filth assailed his body and no poverty descended upon him, no death befell him, and no punishment awaited him in the hereafter,

مَا كَانَ الْكِبْرُ مَعَ هَذِهِ النَّزَاهَةِ وَالطَّهَارَةِ يَصْلُحُ لِلْعَبْدِ ، وَلَا يَلِيقُ بِهِ ، لِأَنَّهُ عَبْدٌ مَمْلُوكٌ ، فَذُلُّ الْعُبُودِيَّةِ ضِدُّ الْكِبْرِ ، فَلَا يَلِيقُ بِالْعَبْدِ الْكِبْرُ .

Mā kāna al-kibru maʿa hādhihi al-nazāhati wa-al-ṭahārati yaṣluḥu li-al-ʿabdi , wa-lā yalīqu bi-hi , li-ʾannahu ʿabdun mamlūkun , fa-dhullu al-ʿubūdiyyati ḍiddu al-kibri , fa-lā yalīqu bi-al-ʿabdi al-kibru .

even with this freedom from defilement and this purity, arrogance would neither suit the servant nor befit him, because he is an owned servant. The lowliness of servitude is the opposite of arrogance; arrogance does not befit a servant.

وَكَيْفَ وَهُوَ مَعَ الْعُبُودِيَّةِ صَغِيرُ الْقَدْرِ فِي الْبَدْوِ ، تَعْتَوِرُهُ الْآفَاتُ فِي حَيَاتِهِ ، مُسْتَوْجِبٌ لِلْعَذَابِ مُذْ عَصَى رَبَّهُ ، ثُمَّ إِلَى الْمَوْتِ مَصِيرُهُ ، وَالْحِسَابُ أَمَامَهُ ، وَالْعَذَابُ جَزَاؤُهُ ، إِلَّا أَنْ يَعْفُوَ عَنْهُ مَوْلَاهُ .

Wa-kayfa wa-huwa maʿa al-ʿubūdiyyati ṣaghīru al-qadri fī al-badwi , taʿtawiruhu al-ʾāfātu fī ḥayātihi , mustawjibun li-al-ʿadhābi mudh ʿaṣā rabbahu , thumma ʾilā al-mawti maṣīruhu , wa-al-ḥisābu ʾamāmahu , wa-al-ʿadhābu jazāʾuhu , ʾillā ʾan yaʿfuwa ʿanhu mawlāhu .

How could it, when, besides being a servant, he is small in stature at his beginning, afflictions assail him throughout his life, he has deserved punishment ever since he disobeyed his Lord, death is his destination, the reckoning lies before him, and punishment is his recompense, unless his Master pardons him?

وَلَوْ لَمْ يَتَذَكَّرِ الْعَبْدُ هَذِهِ الْخِصَالَ ، كَانَ تَذَكُّرُهُ أَنَّ اللّٰهَ عَزَّ وَجَلَّ نَهَاهُ عَنِ الْكِبْرِ ، وَأَنَّهُ يَمْقُتُ عَلَيْهِ ، كَفَى بِذَلِكَ نَافِيًا لِلْكِبْرِ . فَكَيْفَ إِذَا ذَكَرَ هَذِهِ الْخِصَالَ مَعَ خَوْفِهِ لِمَقْتِ اللّٰهِ عَزَّ وَجَلَّ أَنْ يَطَّلِعَ عَلَى قَلْبِهِ ، وَقَدْ عَقَدَ عَلَى الْكِبْرِ فَيَمْقُتَهُ بِذَلِكَ .

Wa-law lam yatadhakkari al-ʿabdu hādhihi al-khiṣāla , kāna tadhakkuruhu ʾanna Allāha ʿazza wa-jalla nahāhu ʿani al-kibri , wa-ʾannahu yamqutu ʿalayhi , kafā bi-dhālika nāfiyan li-al-kibri . Fa-kayfa ʾidhā dhakara hādhihi al-khiṣāla maʿa khawfihi li-maqti Allāhi ʿazza wa-jalla ʾan yaṭṭaliʿa ʿalā qalbihi , wa-qad ʿaqada ʿalā al-kibri fa-yamqutahu bi-dhālika .

Even if the servant did not recall these traits, his recollection that God, mighty and majestic, forbade him arrogance and detests him for it would suffice to dispel arrogance. How much more so if he remembers these traits along with his fear of the detestation of God, mighty and majestic: that He might look upon his heart, find it firmly set upon arrogance, and detest him for it.

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وَمِمَّا يَدُلُّ أَنَّ اللّٰهَ عَزَّ وَجَلَّ يَمْقُتُ عَلَيْهِ ، قَوْلُ اللّٰهِ عَزَّ وَجَلَّ : إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ .

Wa-mimmā yadullu ʾanna Allāha ʿazza wa-jalla yamqutu ʿalayhi , qawlu Allāhi ʿazza wa-jalla : ʾinnahu lā yuḥibbu al-mustakbirīna .

Among the indications that God, mighty and majestic, detests a person for it are the words of God, mighty and majestic: “He does not love the arrogant.”

وَمَنْ لَمْ يُحِبَّهُ اللّٰهُ فَهُوَ لَهُ مُبْغِضٌ مَاقِتٌ .

Wa-man lam yuḥibbahu Allāhu fa-huwa lahu mubghiḍun māqitun .

Whoever God does not love, He hates and detests.

وَقَوْلُ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ كِبْرٍ » وَإِنَّمَا يَحْرِمُ اللّٰهُ عَزَّ وَجَلَّ جِوَارَهُ مَنْ يَمْقُتُهُ وَيَغْضَبُ عَلَيْهِ .

Wa-qawlu al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama : « lā yadkhulu al-jannata man kāna fī qalbihi mithqālu ḥabbati khardalin min kibrin » wa-ʾinnamā yaḥrimu Allāhu ʿazza wa-jalla jiwārahu man yamqutuhu wa-yaghḍabu ʿalayhi .

And the Prophet's words, may God bless him and grant him peace: “No one with a mustard seed's weight of arrogance in his heart will enter the Garden.” God, mighty and majestic, denies His nearness only to those He detests and is angry with.

فَبِوَاحِدَةٍ مِنْ هَذِهِ الْخِلَالِ يَنْفِي الْعَبْدُ اللَّبِيبُ الْكِبْرَ .

Fa-bi-wāḥidatin min hādhihi al-khilāli yanfī al-ʿabdu al-labību al-kibra .

Through any one of these traits, then, the discerning servant dispels arrogance.

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بَابُ التَّكَبُّرِ بِالْعِلْمِ وَالْعَمَلِ خَاصَّةً

Bābu al-takabburi bi-al-ʿilmi wa-al-ʿamali khāṣṣatan

Chapter Specifically on Arrogance over Knowledge and Deeds

قُلْتُ : قَدْ تَبَيَّنْتُ بِمَا وَصَفْتَ مِنْ ذَلِكَ أَنَّهُ نَافٍ لِلْكِبْرِ بِالْحَسَبِ وَالْجَمَالِ وَالْجِسْمِ وَالْمَالِ وَالْكَثْرَةِ وَالْعَمَلِ وَالْعِلْمِ ، إِلَّا أَنِّي أَجِدُ لِلْعَمَلِ وَالْعِلْمِ فِتَنًا تَعْتَرِضُ فِيهِمَا مَعَ ذِكْرِ صِغَرِ الْقَدْرِ ، فَقَدْ تَغْلِبُ عَلَى الْعَالِمِ وَالْعَامِلِ حَتَّى يَتَكَبَّرَ ، فَمَا الَّذِي يَدْفَعُ بِهِ تِلْكَ الْعَوَارِضَ الَّتِي تَبْعَثُهُ عَلَى الْكِبْرِ ؟ .

Qultu : qad tabayyantu bi-mā waṣafta min dhālika ʾannahu nāfin li-al-kibri bi-al-ḥasabi wa-al-jamāli wa-al-jismi wa-al-māli wa-al-kathrati wa-al-ʿamali wa-al-ʿilmi , ʾillā ʾannī ʾajidu li-al-ʿamali wa-al-ʿilmi fitanan taʿtariḍu fīhimā maʿa dhikri ṣighari al-qadri , fa-qad taghlibu ʿalā al-ʿālimi wa-al-ʿāmili ḥattā yatakabbara , fa-mā alladhī yadfaʿu bi-hi tilka al-ʿawāriḍa allatī tabʿathuhu ʿalā al-kibri ? .

I said: From what you have described, I now see that this dispels arrogance over pedigree, beauty, physique, wealth, large numbers, deeds, and knowledge. Yet I find that deeds and knowledge have temptations that arise within them even when one remembers one's small stature. These may overpower the scholar and the practitioner until he becomes arrogant. By what can he repel these intrusions that incite him to arrogance?

قَالَ : إِنَّ الْعِلْمَ وَالْعَمَلَ لَكَذَلِكَ ، وَمِنْ ذَلِكَ مَا يَجِدُهُ الْعِبَادُ مِنْ أَنْفُسِهِمْ ، لِأَنَّ فِتَنَهُمَا أَعْظَمُ الْفِتَنِ ، لِأَنَّ قَدْرَهُمَا عِنْدَ اللّٰهِ عَزَّ وَجَلَّ وَعِنْدَ الْعِبَادِ أَعْظَمُ مِنْ قَدْرِ الْحَسَبِ وَالْمَالِ وَالْجَمَالِ ، بَلْ لَا قَدْرَ لِلْحَسَبِ وَلَا لِلْجِسْمِ وَلَا لِلْجَمَالِ وَلَا لِلْمَالِ عِنْدَ اللّٰهِ عَزَّ وَجَلَّ إِلَّا أَنْ يَكُونَ مَعَ ذَلِكَ عَمَلٌ وَعِلْمٌ ،

Qāla : ʾinna al-ʿilma wa-al-ʿamala la-ka-dhālika , wa-min dhālika mā yajiduhu al-ʿibādu min ʾanfusihim , li-ʾanna fitanahumā ʾaʿẓamu al-fitani , li-ʾanna qadrahumā ʿinda Allāhi ʿazza wa-jalla wa-ʿinda al-ʿibādi ʾaʿẓamu min qadri al-ḥasabi wa-al-māli wa-al-jamāli , bal lā qadra li-al-ḥasabi wa-lā li-al-jismi wa-lā li-al-jamāli wa-lā li-al-māli ʿinda Allāhi ʿazza wa-jalla ʾillā ʾan yakūna maʿa dhālika ʿamalun wa-ʿilmun ,

He said: Knowledge and deeds are indeed like that, and part of it is what servants discover within themselves. Their temptations are the greatest temptations, because their standing before God, mighty and majestic, and among His servants is greater than that of pedigree, wealth, and beauty. Indeed, pedigree, physique, beauty, and wealth have no standing before God, mighty and majestic, unless accompanied by deeds and knowledge.

وَكَذَلِكَ الْعِبَادُ الْعَامِلُ وَالْعَالِمُ فِي صُدُورِهِمْ أَكْبَرُ قَدْرًا مِنْ كُلِّ حَسَبٍ وَمِنْ كُلِّ مَالٍ وَجَمَالٍ ، فَعَظُمَتْ فِتَنُهُمَا إِذْ عَظُمَ قَدْرُهُمَا عِنْدَ اللّٰهِ عَزَّ وَجَلَّ وَعِنْدَ الْعِبَادِ .

Wa-ka-dhālika al-ʿibādu al-ʿāmilu wa-al-ʿālimu fī ṣudūrihim ʾakbaru qadran min kulli ḥasabin wa-min kulli mālin wa-jamālin , fa-ʿaẓumat fitanuhumā ʾidh ʿaẓuma qadruhumā ʿinda Allāhi ʿazza wa-jalla wa-ʿinda al-ʿibādi .

So too with people: in their hearts, the practitioner and the scholar hold greater stature than any pedigree or any wealth and beauty. Thus their temptations are great because their standing before God, mighty and majestic, and among His servants is great.

أَلَا تَرَى إِلَى قَوْلِ حُذَيْفَةَ رَضِيَ اللّٰهُ عَنْهُ : « اتَّقُوا فِتْنَةَ الْعَالِمِ الْفَاجِرِ وَالْعَابِدِ الْجَاهِلِ ، فَإِنَّ فِتْنَتَهُمَا فِتْنَةٌ لِكُلِّ مَفْتُونٍ » .

ʾAlā tarā ʾilā qawli Ḥudhayfata raḍiya Allāhu ʿanhu : « ittaqū fitnata al-ʿālimi al-fājiri wa-al-ʿābidi al-jāhili , fa-ʾinna fitnatahumā fitnatun li-kulli maftūnin » .

Consider Ḥudhayfa's words, may God be pleased with him: “Guard against the temptation of the wicked scholar and the ignorant worshipper, for their temptation is a temptation for everyone led astray.”

فَبِعِظَمِ قَدْرِ الْعِلْمِ وَالْعَمَلِ عِنْدَ الْعِبَادِ افْتُتِنَ الْجَاهِلُ ، حَتَّى لَقَدِ اتَّبَعَ الْعَالِمَ فِي زَلَّتِهِ وَالْعَابِدَ فِي خَطَئِهِ .

Fa-bi-ʿiẓami qadri al-ʿilmi wa-al-ʿamali ʿinda al-ʿibādi iftutina al-jāhilu , ḥattā laqadi ittabaʿa al-ʿālima fī zallatihi wa-al-ʿābida fī khaṭaʾihi .

Because of the great standing knowledge and deeds hold among people, the ignorant person is led astray, to the point of following the scholar in his lapse and the worshipper in his error.

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وَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : « ثَلَاثٌ كَائِنَاتٌ : زَلَّةُ الْعَالِمِ ، إِذَا زَلَّ زَلَّ بِزَلَّتِهِ النَّاسُ » .

Wa-qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama : « thalāthun kāʾinātun : zallatu al-ʿālimi , ʾidhā zalla zalla bi-zallatihi al-nāsu » .

The Prophet, may God bless him and grant him peace, said: “Three things will occur: the scholar's lapse; when he slips, people slip because of his lapse.”

وَقَدْ رُوِيَ عَنْ عُمَرَ أَنَّهُ قَالَ لِتَمِيمٍ الدَّارِيِّ : مَا زَلَّةُ الْعَالِمِ ؟ قَالَ : « إِذَا زَلَّ زَلَّ بِزَلَّتِهِ عَالَمٌ مِنَ الْخَلْقِ » وَقَالَ : « ثَلَاثٌ بِهِنَّ يُهْدَمُ الزَّمَانُ : إِحْدَاهُنَّ زَلَّةُ عَالِمٍ » .

Wa-qad ruwiya ʿan ʿUmara ʾannahu qāla li-Tamīmin al-Dāriyyi : mā zallatu al-ʿālimi ? Qāla : « ʾidhā zalla zalla bi-zallatihi ʿālamun mina al-khalqi » wa-qāla : « thalāthun bi-hinna yuhdamu al-zamānu : ʾiḥdāhunna zallatu ʿālimin » .

It is reported that ʿUmar said to Tamīm al-Dārī, “What is the scholar's lapse?” He said, “When he slips, a whole world of people slips because of his lapse.” And he said, “Three things bring an age to ruin; one of them is a scholar's lapse.”

وَقَالَ مُعَاذٌ : « احْذَرُوا زَلَّةَ الْعَالِمِ ، فَإِنَّ قَدْرَهُ عِنْدَ الْخَلْقِ عَظِيمٌ ، يُقَلِّدُونَهُ وَيَتَّبِعُونَهُ عَلَى زَلَّتِهِ » ، وَرُوِيَ عَنْ كَعْبٍ أَنَّهُ قَالَ : « لِلْعِلْمِ طُغْيَانٌ كَطُغْيَانِ الْمَالِ » .

Wa-qāla Muʿādhun : « iḥdharū zallata al-ʿālimi , fa-ʾinna qadrahu ʿinda al-khalqi ʿaẓīmun , yuqallidūnahu wa-yattabiʿūnahu ʿalā zallatihi » , wa-ruwiya ʿan Kaʿbin ʾannahu qāla : « li-al-ʿilmi ṭughyānun ka-ṭughyāni al-māli » .

Muʿādh said, “Beware of the scholar's lapse, for his standing among people is great: they imitate him and follow him in his lapse.” And it is reported that Kaʿb said, “Knowledge has a tyranny like the tyranny of wealth.”

فَكَمَا أَنَّ قَدْرَهُمَا عِنْدَ اللّٰهِ عَزَّ وَجَلَّ عَظِيمٌ إِنِ اتَّقَيَاهُ ، فَكَذَلِكَ إِثْمُهُمَا عِنْدَ اللّٰهِ عَزَّ وَجَلَّ إِنْ لَمْ يَتَّقِيَاهُ ، لِأَنَّ الْعَامِلَ إِذَا لَمْ يَتَّقِ اللّٰهَ عَزَّ وَجَلَّ ، فَأَرَادَ الْعِبَادَ بِمَا يَعْمَلُ مِنْ طَاعَةِ اللّٰهِ عَزَّ وَجَلَّ ، كَانَ عِنْدَ اللّٰهِ عَزَّ وَجَلَّ أَعْظَمَ بَلِيَّةً مِمَّنْ ضَيَّعَ الْعَمَلَ ، لِأَنَّهُ ضَيَّعَ الْعَمَلَ إِذْ لَمْ يُرِدِ اللّٰهَ تَعَالَى بِهِ ،

Fa-kamā ʾanna qadrahumā ʿinda Allāhi ʿazza wa-jalla ʿaẓīmun ʾini ittaqayāhu , fa-ka-dhālika ʾithmuhumā ʿinda Allāhi ʿazza wa-jalla ʾin lam yattaqiyāhu , li-ʾanna al-ʿāmila ʾidhā lam yattaqi Allāha ʿazza wa-jalla , fa-ʾarāda al-ʿibāda bi-mā yaʿmalu min ṭāʿati Allāhi ʿazza wa-jalla , kāna ʿinda Allāhi ʿazza wa-jalla ʾaʿẓama baliyyatan mimman ḍayyaʿa al-ʿamala , li-ʾannahu ḍayyaʿa al-ʿamala ʾidh lam yuridi Allāha taʿālā bi-hi ,

Just as the two have great standing before God, mighty and majestic, if they are conscious of Him, so their sin before God, mighty and majestic, is great if they are not conscious of Him. For when the practitioner is not conscious of God, mighty and majestic, and seeks people's regard through the acts of obedience to God, mighty and majestic, that he performs, his offense before God, mighty and majestic, is graver than that of someone who neglected the deeds. He himself neglected the deeds, since he did not seek God, exalted is He, through them,

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لِأَنَّهُ لَمْ يَعْمَلْهُ لِلّٰهِ عَزَّ وَجَلَّ ، وَإِنَّمَا عَمِلَهُ لِغَيْرِهِ ، فَشَارَكَ الْمُضَيِّعَ فِي تَضْيِيعِهِ ، وَفَضَلَهُ فِي الشَّرِّ بِرِيَائِهِ وَكِبْرِهِ وَعُجْبِهِ وَحَسَدِهِ .

Li-ʾannahu lam yaʿmalhu li-llāhi ʿazza wa-jalla , wa-ʾinnamā ʿamilahu li-ghayrihi , fa-shāraka al-muḍayyiʿa fī taḍyīʿihi , wa-faḍalahu fī al-sharri bi-riyāʾihi wa-kibrihi wa-ʿujbihi wa-ḥasadihi .

because he did not perform them for God, mighty and majestic, but only for another. He shared in the neglectful person's neglect and exceeded him in evil through his ostentation, arrogance, self-admiration, and envy.

أَلَا تَرَى إِلَى الْمُنَافِقِينَ ؟ أَنَّهُمْ فِي الدَّرَكِ الْأَسْفَلِ مِنَ النَّارِ ، وَقَدْ تَرَكُوا الْإِيمَانَ ، مَعَ سَائِرِ الْكُفَّارِ وَأَظْهَرُوا رِيَاءً لِلْعِبَادِ ، فَجَعَلَهُمْ فِي الدَّرَكِ الْأَسْفَلِ مِنَ النَّارِ ، فَكَذَلِكَ الْمُفْسِدُ لِلْعَمَلِ شَرٌّ مِمَّنْ ضَيَّعَ الْعَمَلَ .

ʾAlā tarā ʾilā al-munāfiqīna ? ʾAnnahum fī al-daraki al-ʾasfali mina al-nāri , wa-qad tarakū al-ʾīmāna , maʿa sāʾiri al-kuffāri wa-ʾaẓharū riyāʾan li-al-ʿibādi , fa-jaʿalahum fī al-daraki al-ʾasfali mina al-nāri , fa-ka-dhālika al-mufsidu li-al-ʿamali sharrun mimman ḍayyaʿa al-ʿamala .

Consider the hypocrites: they are in the lowest depth of the Fire. They abandoned faith along with the other unbelievers and made an outward display for people, so He placed them in the lowest depth of the Fire. Likewise, the person who corrupts deeds is worse than the person who neglects them.

وَأَمَّا الْعِلْمُ ، فَكَذَلِكَ الْحَامِلُ لِلْعِلْمِ الْمُضَيِّعُ لِأَمْرِ اللّٰهِ عَزَّ وَجَلَّ أَشَدُّ بَلَاءً وَأَعْظَمُ إِثْمًا مِمَّنْ ضَيَّعَ أَمْرَ اللّٰهِ عَزَّ وَجَلَّ عَلَى جَهْلٍ .

Wa-ʾammā al-ʿilmu , fa-ka-dhālika al-ḥāmilu li-al-ʿilmi al-muḍayyiʿu li-ʾamri Allāhi ʿazza wa-jalla ʾashaddu balāʾan wa-ʾaʿẓamu ʾithman mimman ḍayyaʿa ʾamra Allāhi ʿazza wa-jalla ʿalā jahlin .

As for knowledge, likewise the bearer of knowledge who neglects the command of God, mighty and majestic, is more gravely at fault and greater in sin than someone who neglects the command of God, mighty and majestic, out of ignorance.

أَلَا تَرَى إِلَى إِبْلِيسَ لَمَّا عَلِمَ أَمْرَ اللّٰهِ عَزَّ وَجَلَّ ، وَاعْتَرَفَ لَهُ بِالرُّبُوبِيَّةِ ، ثُمَّ عَانَدَ أَمْرَهُ ، بَعْدَ عِلْمٍ وَبَيَانٍ وَاعْتِرَافٍ ، لَعَنَهُ اللّٰهُ عَزَّ وَجَلَّ إِلَى يَوْمِ الدِّينِ ، وَصَارَ شَرَّ الْخَلَائِقِ ، وَقَطَعَ رَجَاءَهُ مِنَ التَّوْبَةِ أَبَدًا .

ʾAlā tarā ʾilā ʾIblīsa lammā ʿalima ʾamra Allāhi ʿazza wa-jalla , wa-iʿtarafa lahu bi-al-rubūbiyyati , thumma ʿānada ʾamrahu , baʿda ʿilmin wa-bayānin wa-iʿtirāfin , laʿanahu Allāhu ʿazza wa-jalla ʾilā yawmi al-dīni , wa-ṣāra sharra al-khalāʾiqi , wa-qaṭaʿa rajāʾahu mina al-tawbati ʾabadan .

Consider Iblīs: when he knew the command of God, mighty and majestic, acknowledged His lordship, and then defied His command after knowledge, clear understanding, and acknowledgment, God, mighty and majestic, cursed him until the Day of Judgment. He became the worst of creatures, and He cut off his hope of repentance forever.

أَوَ لَا تَرَى أَنَّ الْيَهُودَ الْيَوْمَ لَا يَدَّعُونَ لِلّٰهِ وَلَدًا وَلَا شَرِيكًا ، وَهُمْ عِنْدَ جَمِيعِ أَهْلِ الْإِسْلَامِ شَرٌّ مِنَ النَّصَارَى الَّذِينَ يَدَّعُونَ لِلّٰهِ الْوَلَدَ وَالشَّرِيكَ ، لِأَنَّ اللّٰهَ عَزَّ وَجَلَّ وَصَفَ عَامَّتَهُمْ بِالْجَحْدِ بَعْدَ الْمَعْرِفَةِ ، فَقَالَ عَزَّ مِنْ قَائِلٍ : يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ . وَقَالَ تَعَالَى : لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ .

ʾAwa lā tarā ʾanna al-yahūda al-yawma lā yaddaʿūna li-llāhi waladan wa-lā sharīkan , wa-hum ʿinda jamīʿi ʾahli al-ʾislāmi sharrun mina al-naṣārā alladhīna yaddaʿūna li-llāhi al-walada wa-al-sharīka , li-ʾanna Allāha ʿazza wa-jalla waṣafa ʿāmmatahum bi-al-jaḥdi baʿda al-maʿrifati , fa-qāla ʿazza min qāʾilin : yaʿrifūnahu kamā yaʿrifūna ʾabnāʾahum . Wa-qāla taʿālā : layaʿlamūna ʾannahu al-ḥaqqu min rabbihim .

Do you not see that the Jews today claim neither a child nor a partner for God, yet in the judgment of all the people of Islam they are worse than the Christians who claim a child and a partner for God? This is because God, mighty and majestic, described the generality of them as denying after recognizing. He said, exalted as a speaker: “They recognize him as they recognize their own sons.” And He said, exalted is He: “They surely know that it is the truth from their Lord.”

وَقَالَ تَعَالَى : لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ .

Wa-qāla taʿālā : layaktumūna al-ḥaqqa wa-hum yaʿlamūna .

And He said, exalted is He: “They surely conceal the truth while knowing it.”

فَكَانُوا عِنْدَهُ أَعْظَمَ بَلَاءً إِذْ جَحَدُوا الْحَقَّ بَعْدَ عِلْمٍ وَمَعْرِفَةٍ ، كَمَا قَالَ اللّٰهُ عَزَّ وَجَلَّ : فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ .

Fa-kānū ʿindahu ʾaʿẓama balāʾan ʾidh jaḥadū al-ḥaqqa baʿda ʿilmin wa-maʿrifatin , kamā qāla Allāhu ʿazza wa-jalla : fa-lammā jāʾahum mā ʿarafū kafarū bi-hi .

Thus their offense before Him was greater because they denied the truth after knowledge and recognition, as God, mighty and majestic, said: “When what they recognized came to them, they disbelieved in it.”

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وَقَدْ عَصَى اللّٰهَ عَزَّ وَجَلَّ مِمَّنْ جَهِلَ وَلَمْ يَعْرِفْ أَمْرَهُ مَا لَا يُحْصَى ، فَلَمْ يَضْرِبْ لَهُ الْأَمْثَالَ الَّتِي ضَرَبَهَا لِلْعَالِمِ الَّذِي يَعْرِفُ أَمْرَهُ ، فَضَرَبَ الْمَثَلَ لِلْكَافِرِينَ الْمُشْرِكِينَ ، مِنَ الْعَرَبِ الَّذِينَ لَا عِلْمَ لَهُمْ ، فَقَالَ : إِنْ هُمْ إِلَّا كَالْأَنْعَامِ .

Wa-qad ʿaṣā Allāha ʿazza wa-jalla mimman jahila wa-lam yaʿrif ʾamrahu mā lā yuḥṣā , fa-lam yaḍrib lahu al-ʾamthāla allatī ḍarabahā li-al-ʿālimi alladhī yaʿrifu ʾamrahu , fa-ḍaraba al-mathala li-al-kāfirīna al-mushrikīna , mina al-ʿarabi alladhīna lā ʿilma lahum , fa-qāla : ʾin hum ʾillā ka-al-ʾanʿāmi .

Countless ignorant people who did not know His command have disobeyed God, mighty and majestic, yet He did not apply to them the comparisons He applied to the scholar who knows His command. He drew a comparison for the unbelieving polytheists among the Arabs who had no knowledge, saying: “They are only like livestock.”

وَضَرَبَ مَثَلَ مَنْ آتَاهُ الْعِلْمَ وَعَرَفَ الْحَقَّ ، ثُمَّ جَانَبَهُ بَعْدَ عِلْمٍ وَمَعْرِفَةٍ ، كَمَثَلِ الْحِمَارِ وَالْكَلْبِ ، فَقَالَ : مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ .

Wa-ḍaraba mathala man ʾātāhu al-ʿilma wa-ʿarafa al-ḥaqqa , thumma jānabahu baʿda ʿilmin wa-maʿrifatin , ka-mathali al-ḥimāri wa-al-kalbi , fa-qāla : mathalu alladhīna ḥummilū al-tawrāta thumma lam yaḥmilūhā ka-mathali al-ḥimāri .

But He compared the person to whom He gave knowledge, who recognized the truth and then shunned it after knowledge and recognition, to a donkey and a dog. He said: “The likeness of those entrusted with the Torah who then failed to bear it is that of a donkey.”

وَقَالَ فِي بَلْعَمَ بْنِ بَاعُورَا : وَاُتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا . فَبَدَأَ ذِكْرَهُ بِأَنَّهُ قَدْ آتَاهُ آيَاتِهِ حَتَّى بَلَغَ : فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ .

Wa-qāla fī Balʿama ibni Bāʿūrā : wa-utlu ʿalayhim nabaʾa alladhī ʾātaynāhu ʾāyātinā . Fa-badaʾa dhikrahu bi-ʾannahu qad ʾātāhu ʾāyātihi ḥattā balagha : fa-mathaluhu ka-mathali al-kalbi ʾin taḥmil ʿalayhi yalhath ʾaw tatrukhu yalhath .

And He said concerning Balʿam ibn Bāʿūrā: “Recite to them the account of the one to whom We gave Our signs.” He began the account of him by saying that He had given him His signs, until He reached: “His likeness is that of a dog: if you drive it away, it pants; if you leave it alone, it pants.”

قِيلَ فِي التَّفْسِيرِ : إِنْ حَمَلْتَ عَلَى الْكَلْبِ بِالْعَصَا لَهَثَ ، وَإِنْ تَرَكْتَهُ فَلَمْ تَحْمِلْ عَلَيْهِ لَهَثَ ، يُرِيدُ أَنَّهُ يَلْهَثُ عَلَى كُلِّ حَالٍ ، فَضَرَبَهُ مَثَلًا لِلْعَالِمِ الَّذِي أُوتِيَ الْعِلْمَ فَضَيَّعَ أَمْرَ اللّٰهِ عَزَّ وَجَلَّ ، كَمَا ضَيَّعَهُ الْجَاهِلُ .

Qīla fī al-tafsīri : ʾin ḥamalta ʿalā al-kalbi bi-al-ʿaṣā lahatha , wa-ʾin taraktahu fa-lam taḥmil ʿalayhi lahatha , yurīdu ʾannahu yalhathu ʿalā kulli ḥālin , fa-ḍarabahu mathalan li-al-ʿālimi alladhī ʾūtiya al-ʿilma fa-ḍayyaʿa ʾamra Allāhi ʿazza wa-jalla , kamā ḍayyaʿahu al-jāhilu .

It was said in interpretation: if you attack the dog with a stick, it pants; if you leave it alone and do not attack it, it pants. The meaning is that it pants in every circumstance. He therefore made it a comparison for the scholar who was given knowledge but neglected the command of God, mighty and majestic, just as the ignorant person neglected it.

وَقَالَ ابْنُ مَسْعُودٍ : بَلْعَمُ بْنُ بَرْقٍ ، وَقَالَ ابْنُ عَبَّاسٍ : بَلْعَمُ بْنُ بَاعِرَ ، أُوتِيَ كِتَابًا فَأَخْلَدَ إِلَى شَهَوَاتِ الْأَرْضِ وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا قَالَ : بِعِلْمِهِ .

Wa-qāla ibnu Masʿūdin : Balʿamu ibnu Barqin , wa-qāla ibnu ʿAbbāsin : Balʿamu ibnu Bāʿira , ʾūtiya kitāban fa-ʾakhlada ʾilā shahawāti al-ʾarḍi wa-law shiʾnā larafaʿnāhu bi-hā qāla : bi-ʿilmihi .

Ibn Masʿūd said, “Balʿam ibn Barq,” while Ibn ʿAbbās said, “Balʿam ibn Bāʿir.” He was given a book but clung to earthly desires. “Had We willed, We would have raised him through them”: he said, through his knowledge.

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وَقَالَ مُجَاهِدٌ : هَذَا مَثَلُ مَنْ يَقْرَأُ الْكِتَابَ فَلَا يَعْمَلُ بِمَا فِيهِ .

Wa-qāla Mujāhidun : hādhā mathalu man yaqraʾu al-kitāba fa-lā yaʿmalu bi-mā fīhi .

Mujāhid said: This is the likeness of someone who reads the Book but does not act on what it contains.

وَقَالَ ابْنُ عَبَّاسٍ فِي حَدِيثِ عِكْرِمَةَ عَنْهُ : « أَخْلَدَ » رَكَنَ إِلَى شَهَوَاتِ الْأَرْضِ وَلَذَّاتِهَا وَأَمْوَالِهَا ، لَمْ يَنْتَفِعْ بِمَا جَاءَهُ مِنَ الْكِتَابِ .

Wa-qāla ibnu ʿAbbāsin fī ḥadīthi ʿIkrimata ʿanhu : « ʾakhlada » rakana ʾilā shahawāti al-ʾarḍi wa-ladhdhātihā wa-ʾamwālihā , lam yantafiʿ bi-mā jāʾahu mina al-kitābi .

Ibn ʿAbbās said, in ʿIkrima's report from him: “Clung” means that he inclined toward the earth's desires, pleasures, and riches, gaining no benefit from the Book that had come to him.

وَقِيلَ فِي قَوْلِهِ عَزَّ وَجَلَّ : إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ قَالَ :

Wa-qīla fī qawlihi ʿazza wa-jalla : ʾin taḥmil ʿalayhi yalhath ʾaw tatrukhu yalhath qāla :

And concerning His words, mighty and majestic, “If you drive it away, it pants; if you leave it alone, it pants,” an interpretation was given. He said:

يَقُولُ اللّٰهُ عَزَّ وَجَلَّ : سَوَاءٌ عَلَى هَذَا الْعَبْدِ آتَيْتُهُ الْحِكْمَةَ أَوْ لَمْ أُوتِهِ . فَضَرَبَ الْكَلْبَ لَهُ مَثَلًا .

Yaqūlu Allāhu ʿazza wa-jalla : sawāʾun ʿalā hādhā al-ʿabdi ʾātaytuhu al-ḥikmata ʾaw lam ʾūtihi . Fa-ḍaraba al-kalba lahu mathalan .

God, mighty and majestic, says: It is all the same for this servant whether I give him wisdom or do not give it to him. Thus He made the dog a comparison for him.

ثُمَّ قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ، يُخْبِرُ أَنَّ الْعَالِمَ يُعَذَّبُ عَذَابًا يُطِيفُ بِهِ أَهْلُ النَّارِ ، اسْتِعْظَامًا مِنْهُمْ لِشِدَّةِ عَذَابِهِ ، يُخْبِرُ أَنَّهُ أَشَدُّ عَذَابًا مِنْهُمْ ، قَالَ أُسَامَةُ بْنُ زَيْدٍ :

Thumma qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama , yukhbiru ʾanna al-ʿālima yuʿadhdhabu ʿadhāban yuṭīfu bi-hi ʾahlu al-nāri , istiʿẓāman minhum li-shiddati ʿadhābihi , yukhbiru ʾannahu ʾashaddu ʿadhāban minhum , qāla ʾUsāmatu ibnu Zaydin :

Then the Prophet, may God bless him and grant him peace, spoke, explaining that the scholar suffers a torment and the people of the Fire gather around him, appalled by the severity of his punishment, explaining that his punishment is more severe than theirs. Usāma ibn Zayd said:

سَمِعْتُ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : « يُؤْتَى بِالْعَالِمِ يَوْمَ الْقِيَامَةِ فَيُلْقَى فِي النَّارِ فَتَنْدَلِقُ أَقْتَابُهُ - وَقَالَ بَعْضُهُمْ : أَفْيَادُهُ - فَيَدُورُ بِهِ كَمَا يَدُورُ الْحِمَارُ بِالرَّحَى ، فَيُطِيفُ بِهِ أَهْلُ النَّارِ ، فَيَقُولُونَ : مَا لَكَ ؟ فَيَقُولُ كُنْتُ آمُرُ بِالْخَيْرِ وَلَا آتِيهِ ، وَأَنْهَى عَنِ الشَّرِّ وَآتِيهِ » .

Samiʿtu al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama yaqūlu : « yuʾtā bi-al-ʿālimi yawma al-qiyāmati fa-yulqā fī al-nāri fa-tandaliqu ʾaqtābuhu - wa-qāla baʿḍuhum : ʾafyāduhu - fa-yadūru bi-hi kamā yadūru al-ḥimāru bi-al-raḥā , fa-yuṭīfu bi-hi ʾahlu al-nāri , fa-yaqūlūna : mā laka ? Fa-yaqūlu kuntu ʾāmuru bi-al-khayri wa-lā ʾātīhi , wa-ʾanhā ʿani al-sharri wa-ʾātīhi » .

I heard the Prophet, may God bless him and grant him peace, say: “The scholar is brought on the Day of Resurrection and thrown into the Fire, and his entrails spill out, or, as some said, his afyād. He goes round with it as a donkey goes round with the millstone. The people of the Fire gather around him and ask, ‘What has happened to you?’ He says, ‘I used to command good but not do it, and forbid evil but do it myself.’”

وَرُوِيَ عَنْ أَبِي الدَّرْدَاءِ أَنَّهُ قَالَ : « وَيْلٌ لِلَّذِي لَا يَعْلَمُ مَرَّةً ، وَلَوْ شَاءَ اللّٰهُ لَعَلَّمَهُ ، وَوَيْلٌ لِلْعَالِمِ سَبْعَ مَرَّاتٍ » .

Wa-ruwiya ʿan ʾAbī al-Dardāʾi ʾannahu qāla : « waylun li-alladhī lā yaʿlamu marratan , wa-law shāʾa Allāhu laʿallamahu , wa-waylun li-al-ʿālimi sabʿa marrātin » .

It is reported that Abū al-Dardāʾ said: “Woe once to the person who does not know, though had God willed, He would have taught him; and woe seven times to the scholar.”

فَإِذَا عَرَضَ لِلْعَامِلِ أَوِ الْعَالِمِ ذِكْرُ عِظَمِ الْقَدْرِ وَالتَّكَبُّرِ ، رَدَّ عَلَى نَفْسِهِ أَنَّهُ عَلَى خَطَرِ أَنْ يَكُونَ قَدْرُهُ عِنْدَ اللّٰهِ عَزَّ وَجَلَّ وَعِنْدَ خَلْقِهِ أَصْغَرَ قَدْرًا مِنَ الْمُضَيِّعِ لِلْعَمَلِ ، وَالْجَاهِلِ بِالْعِلْمِ ، إِذْ كَانَ أَعْظَمَ بَلِيَّةً ، فَإِذَا رَجَعَ إِلَى نَفْسِهِ : إِنِّي كَمَا عُرِّضْتُ لِأَعْظَمِ الْأَجْرِ وَأَكْبَرِ الْقَدْرِ ، فَكَذَلِكَ عُرِّضْتُ لِأَعْظَمِ الْإِثْمِ وَأَصْغَرِ الْقَدْرِ ،

Fa-ʾidhā ʿaraḍa li-al-ʿāmili ʾawi al-ʿālimi dhikru ʿiẓami al-qadri wa-al-takabburi , radda ʿalā nafsihi ʾannahu ʿalā khaṭari ʾan yakūna qadruhu ʿinda Allāhi ʿazza wa-jalla wa-ʿinda khalqihi ʾaṣghara qadran mina al-muḍayyiʿi li-al-ʿamali , wa-al-jāhili bi-al-ʿilmi , ʾidh kāna ʾaʿẓama baliyyatan , fa-ʾidhā rajaʿa ʾilā nafsihi : ʾinnī kamā ʿurriḍtu li-ʾaʿẓami al-ʾajri wa-ʾakbari al-qadri , fa-ka-dhālika ʿurriḍtu li-ʾaʿẓami al-ʾithmi wa-ʾaṣghari al-qadri ,

When thoughts of great standing and arrogance occur to the practitioner or scholar, he should answer himself that he risks having a standing before God, mighty and majestic, and among His creatures lower than that of the person who neglects deeds and the person ignorant of knowledge, since his offense is greater. When he turns back to himself: “Just as I have been exposed to the prospect of the greatest reward and highest standing, so I have been exposed to the prospect of the greatest sin and lowest standing,

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وَإِنْ تَكَبَّرِي يَا نَفْسُ تَكُونِي أَصْغَرَ قَدْرًا مِنَ الْجَاهِلِ وَالْمُضَيِّعِ لِلْعَمَلِ ، فَهُوَ كَرَجُلٍ قِيلَ لَهُ : إِنَّ لَكَ قَدْرًا مَا لَمْ تَرَ لِنَفْسِكَ قَدْرًا ، فَإِنْ رَأَيْتَ لَهَا قَدْرًا فَلَا قَدْرَ لَكَ عِنْدَ اللّٰهِ عَزَّ وَجَلَّ ، وَهُوَ كَذَلِكَ ، لِأَنَّ اللّٰهَ عَزَّ وَجَلَّ يَضَعُهُ وَيُذِلُّهُ إِذَا تَكَبَّرَ .

Wa-ʾin takabbarī yā nafsu takūnī ʾaṣghara qadran mina al-jāhili wa-al-muḍayyiʿi li-al-ʿamali , fa-huwa ka-rajulin qīla lahu : ʾinna laka qadran mā lam tara li-nafsika qadran , fa-ʾin raʾayta lahā qadran fa-lā qadra laka ʿinda Allāhi ʿazza wa-jalla , wa-huwa ka-dhālika , li-ʾanna Allāha ʿazza wa-jalla yaḍaʿuhu wa-yudhilluhu ʾidhā takabbara .

and if you grow arrogant, my soul, you will be lower in standing than the ignorant person and the person who neglects deeds,” he is like a man told, “You have standing as long as you do not see yourself as having standing. If you see yourself as having standing, you have no standing before God, mighty and majestic.” That is indeed so, because God, mighty and majestic, lowers and abases him when he becomes arrogant.

فَإِذَا عَقَلَ عَنِ اللّٰهِ عَزَّ وَجَلَّ ، عَلِمَ أَنَّهُ إِنْ تَكَبَّرَ وَضَعَ قَدْرَهُ ، وَإِنْ نَفَى الْكِبْرَ وَذَلَّ رَفَعَ قَدْرَهُ ، وَإِذَا أَلْزَمَ الْعَبْدُ قَلْبَهُ ذَلِكَ ، انْتَفَى الْكِبْرُ عَنْهُ عَامِلًا كَانَ أَوْ عَالِمًا ، لِأَنَّ خَطَرَهُمَا جَمِيعًا عَظِيمٌ .

Fa-ʾidhā ʿaqala ʿani Allāhi ʿazza wa-jalla , ʿalima ʾannahu ʾin takabbara waḍaʿa qadrahu , wa-ʾin nafā al-kibra wa-dhalla rafaʿa qadrahu , wa-ʾidhā ʾalzama al-ʿabdu qalbahu dhālika , intafā al-kibru ʿanhu ʿāmilan kāna ʾaw ʿāliman , li-ʾanna khaṭarahumā jamīʿan ʿaẓīmun .

When he understands what comes from God, mighty and majestic, he knows that if he becomes arrogant, He lowers his standing, and if he dispels arrogance and humbles himself, He raises his standing. When the servant makes this inseparable from his heart, arrogance leaves him, whether he is a practitioner or a scholar, because the danger facing both is great.

أَمَّا الْعَابِدُ فَكَثِيرٌ آفَاتُهُ ، وَكَثِيرٌ أَخْطَاؤُهُ فِي عَمَلِهِ ، وَكَذَلِكَ الْعَالِمُ ، وَهُوَ أَعْظَمُهُمَا خَطَرًا وَأَشَدُّهُمَا بَلَاءً .

ʾAmmā al-ʿābidu fa-kathīrun ʾāfātuhu , wa-kathīrun ʾakhṭāʾuhu fī ʿamalihi , wa-ka-dhālika al-ʿālimu , wa-huwa ʾaʿẓamuhumā khaṭaran wa-ʾashadduhumā balāʾan .

As for the worshipper, his failings are many, and his mistakes in his deeds are many. The same is true of the scholar, whose danger is the greater of the two and whose trial is the more severe.

أَلَا تَرَى إِلَى مَا رُوِيَ عَنْ أَبِي ذَرٍّ : أَنَّ مَوْلَاهُ جَعَلَ يَسْأَلُهُ عَنِ الْعِلْمِ ، فَقَالَ لَهُ أَبُو ذَرٍّ : أَمَا إِنَّكَ لَا تَسْأَلُنِي عَنْ شَيْءٍ إِلَّا زَادَكَ اللّٰهُ بِهِ بَلَاءً .

ʾAlā tarā ʾilā mā ruwiya ʿan ʾAbī Dharrin : ʾanna mawlāhu jaʿala yasʾaluhu ʿani al-ʿilmi , fa-qāla lahu ʾAbū Dharrin : ʾamā ʾinnaka lā tasʾalunī ʿan shayʾin ʾillā zādaka Allāhu bi-hi balāʾan .

Consider what is reported from Abū Dharr: his client began asking him about knowledge, and Abū Dharr told him, “Indeed, you ask me about nothing without God increasing your trial through it.”

وَصَدَقَ رَحْمَةُ اللّٰهِ عَلَيْهِ ، تَعْظُمُ عَلَيْهِ الْحُجَّةُ عِنْدَ اللّٰهِ عَزَّ وَجَلَّ ، وَيَعْظُمُ مِنْهُ الذَّنْبُ ، وَتَكْثُرُ آفَاتُهُ ، وَمَعَ عَظِيمِ الْحُجَّةِ وَكَثْرَةِ الْآفَاتِ إِنَّمَا يُؤْجَرُ عَلَيْهِ إِذَا عَمِلَ بِهِ بِنِيَّةِ قَلْبٍ أَوْ فِعْلٍ ؛ أَلَا تَرَى إِلَى قَوْلِ مُعَاذِ بْنِ جَبَلٍ : « اعْلَمُوا مَا شِئْتُمْ أَنْ تَعْلَمُوا ، فَإِنَّ اللّٰهَ عَزَّ وَجَلَّ لَا يَأْجُرُكُمْ عَلَى عِلْمٍ حَتَّى تَعْمَلُوا » .

Wa-ṣadaqa raḥmatu Allāhi ʿalayhi , taʿẓumu ʿalayhi al-ḥujjatu ʿinda Allāhi ʿazza wa-jalla , wa-yaʿẓumu minhu al-dhanbu , wa-takthuru ʾāfātuhu , wa-maʿa ʿaẓīmi al-ḥujjati wa-kathrati al-ʾāfāti ʾinnamā yuʾjaru ʿalayhi ʾidhā ʿamila bi-hi bi-niyyati qalbin ʾaw fiʿlin ; ʾalā tarā ʾilā qawli Muʿādhi ibni Jabalin : « iʿlamū mā shiʾtum ʾan taʿlamū , fa-ʾinna Allāha ʿazza wa-jalla lā yaʾjurukum ʿalā ʿilmin ḥattā taʿmalū » .

He spoke truly, may God's mercy be upon him. The proof against him before God, mighty and majestic, grows greater; the sin he commits becomes graver; and his failings multiply. Despite the weight of the proof and the many failings, he is rewarded for knowledge only when he acts on it through an intention of the heart or an action. Consider the words of Muʿādh ibn Jabal: “Learn whatever you wish to know, for God, mighty and majestic, does not reward you for knowledge until you act.”

وَنِيَّتُهُ لِلْعَمَلِ بِهِ عِنْدَ طَلَبِهِ لِلْعِلْمِ عَمَلٌ ، فَبِمَعْرِفَتِهِ بِعَظِيمِ الْخَطَرِ يَذِلُّ وَيَنْكَسِرُ ، وَبِمَعْرِفَتِهِ بِعَظِيمِ الْحُجَّةِ عَلَيْهِ يَزُولُ عَنْهُ الْكِبْرُ ؛ أَنْ يَتَكَبَّرَ عَلَى مَنْ دُونَهُ .

Wa-niyyatuhu li-al-ʿamali bi-hi ʿinda ṭalabihi li-al-ʿilmi ʿamalun , fa-bi-maʿrifatihi bi-ʿaẓīmi al-khaṭari yadhillu wa-yankasiru , wa-bi-maʿrifatihi bi-ʿaẓīmi al-ḥujjati ʿalayhi yazūlu ʿanhu al-kibru ; ʾan yatakabbara ʿalā man dūnahu .

His intention to act on knowledge when seeking it is itself an act. Through recognizing the great danger, he becomes humbled and broken; through recognizing the great proof against him, arrogance leaves him, the arrogance of exalting himself over those below him.

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وَلَوْ لَمْ يَعْظُمْ خَطَرُهُ وَلَمْ تَعْظُمْ الْحُجَّةُ عَلَيْهِ ، وَأَيْقَنَ أَنَّ اللّٰهَ عَزَّ وَجَلَّ قَدْ رَفَعَهُ بِعِلْمِهِ عَلَى مَنْ دُونَهُ ، لَكَانَ حَرِيًّا - إِنْ كَانَ بِاللّٰهِ عَزَّ وَجَلَّ عَالِمًا - أَلَّا يَتَكَبَّرَ عَلَى مَنْ دُونَهُ ، فَيَزُولَ عَنْ مَنْزِلَتِهِ ، وَيَتَّضِعَ عَنْ رِفْعَتِهِ ، إِذْ عَلِمَ أَنَّ اللّٰهَ عَزَّ وَجَلَّ وَاضِعٌ بِالْكِبْرِ مَنْ تَكَبَّرَ عَلَى مَنْ دُونَهُ وَمُذِلُّهُ وَمُصَغِّرُهُ .

Wa-law lam yaʿẓum khaṭaruhu wa-lam taʿẓum al-ḥujjatu ʿalayhi , wa-ʾayqana ʾanna Allāha ʿazza wa-jalla qad rafaʿahu bi-ʿilmihi ʿalā man dūnahu , lakāna ḥariyyan - ʾin kāna bi-Allāhi ʿazza wa-jalla ʿāliman - ʾallā yatakabbara ʿalā man dūnahu , fa-yazūla ʿan manzilatihi , wa-yattaḍiʿa ʿan rifʿatihi , ʾidh ʿalima ʾanna Allāha ʿazza wa-jalla wāḍiʿun bi-al-kibri man takabbara ʿalā man dūnahu wa-mudhilluhu wa-muṣaghghiruhu .

Even if his danger were not great and the proof against him were not great, and he were certain that God, mighty and majestic, had raised him through his knowledge above those below him, he would still be bound, if he knew God, mighty and majestic, not to become arrogant toward those below him and thereby lose his station and fall from his elevation. For he would know that God, mighty and majestic, lowers through arrogance anyone who is arrogant toward those below him, abasing him and diminishing him.

وَإِنَّمَا كَرَّرْتُ هَذَا عَلَيْكَ لِتَفْهَمَهُ ، وَتَعْرِفَ أَنَّ الْكِبْرَ لَا يَلِيقُ وَلَا يَصْلُحُ وَلَا يَنْبَغِي لِأَحَدٍ سِوَى اللّٰهِ عَزَّ وَجَلَّ ، إِذْ كُلُّ مَا سِوَاهُ مَمْلُوكٌ ذَلِيلٌ لِرَبِّهِ عَزَّ وَجَلَّ ، كَمَا يُرْوَى عَنْ أَبِي هُرَيْرَةَ أَنَّ رَجُلًا كَانَ لَا يُعْدَى عَلَيْهِ ، وَكَانَ يَمُرُّ بِدَابَّتِهِ لَا يَنْظُرُ إِلَى أَحَدٍ ، فَعَرَضَ لَهُ أَبُو هُرَيْرَةَ فَأَخَذَ بِلِجَامِهِ ،

Wa-ʾinnamā karrartu hādhā ʿalayka li-tafhamahu , wa-taʿrifa ʾanna al-kibra lā yalīqu wa-lā yaṣluḥu wa-lā yanbaghī li-ʾaḥadin siwā Allāhi ʿazza wa-jalla , ʾidh kullu mā siwāhu mamlūkun dhalīlun li-rabbihi ʿazza wa-jalla , kamā yurwā ʿan ʾAbī Hurayrata ʾanna rajulan kāna lā yuʿdā ʿalayhi , wa-kāna yamurru bi-dābbatihi lā yanẓuru ʾilā ʾaḥadin , fa-ʿaraḍa lahu ʾAbū Hurayrata fa-ʾakhadha bi-lijāmihi ,

I have repeated this to you only so that you may understand it and know that grandeur neither befits nor suits nor belongs to anyone except God, mighty and majestic. Everything besides Him is owned and lowly before its Lord, mighty and majestic. Thus it is reported from Abū Hurayra that there was a man against whom no recourse could be obtained. He would ride past on his mount without looking at anyone. Abū Hurayra confronted him and took hold of his bridle,

وَقَالَ لَهُ : « مَا رَأْيُكَ إِلَى شَيْءٍ لَا يَصْلُحُ إِلَّا لِلّٰهِ عَزَّ وَجَلَّ تَجْعَلُهُ لِنَفْسِكَ ؟ » قَالَ : فَانْكَسَرَ الرَّجُلُ وَمَا رَأَى مِنْهُ بَعْدَ ذَلِكَ إِلَّا خَيْرًا وَتَوَاضُعًا .

Wa-qāla lahu : « mā raʾyuka ʾilā shayʾin lā yaṣluḥu ʾillā li-llāhi ʿazza wa-jalla tajʿaluhu li-nafsika ? » qāla : fa-inkasara al-rajulu wa-mā raʾā minhu baʿda dhālika ʾillā khayran wa-tawāḍuʿan .

and said to him, “What do you make of taking for yourself something that befits only God, mighty and majestic?” He said: The man was humbled, and afterward he saw nothing from him but goodness and humility.

قُلْتُ : فَإِذَا تَذَكَّرَ هَذَا وَتَفَكَّرَ فِيهِ حَتَّى يَلْزَمَ قَلْبَهُ مَعْرِفَتُهُ ، فَذَلَّتْ نَفْسُهُ لِصِغَرِ قَدْرِهَا عِنْدَهُ ، وَزَالَ الْكِبْرُ عَنْ قَلْبِهِ ، حَتَّى لَا يَرَى أَنَّهُ خَيْرٌ مِمَّنْ دُونَهُ مِنَ الْمُسْلِمِينَ ، وَلَا يَزْدَرِيَهُ وَلَا يَأْنَفَ مِنْهُ ، هَلْ يَجْزِي ذَلِكَ عَنْهُ فِيمَا يَسْتَقْبِلُ مِنْ عُمُرِهِ ؟

Qultu : fa-ʾidhā tadhakkara hādhā wa-tafakkara fīhi ḥattā yalzama qalbahu maʿrifatuhu , fa-dhallat nafsuhu li-ṣighari qadrihā ʿindahu , wa-zāla al-kibru ʿan qalbihi , ḥattā lā yarā ʾannahu khayrun mimman dūnahu mina al-muslimīna , wa-lā yazdariyahu wa-lā yaʾnafa minhu , hal yajzī dhālika ʿanhu fīmā yastaqbilu min ʿumurihi ?

I said: If he remembers this and reflects upon it until its recognition stays fixed in his heart, his soul becomes humbled because its stature is small in his eyes, and arrogance leaves his heart, so that he no longer thinks himself better than the Muslims below him, neither despising nor disdaining them, will that suffice for him for the rest of his life?

قَالَ : لَا ؛ لِأَنَّ النَّفْسَ قَدْ تُعْطِي الْعَزْمَ عَلَى التَّوَاضُعِ وَتَرْكِ الْكِبْرِ ؛ إِذْعَانًا مِنْهَا لِلْحَقِّ ، إِذْ بَهَرَتْهَا مَعْرِفَتُهُ ، فَعَرَفَ الْعَبْدُ صِغَرَ قَدْرِ نَفْسِهِ ، فَلَمَّا عَرَفَ صِغَرَ قَدْرِ نَفْسِهِ ذَلَّ وَخَضَعَ ، فَتُعْطِي النَّفْسُ الْعَزْمَ عِنْدَ هَذِهِ الْمَعْرِفَةِ ، ثُمَّ تَسْهُو أَوْ تَغْفُلُ فِي غَيْرِ ذَلِكَ الْوَقْتِ فَتَتَكَبَّرُ وَتَتَعَظَّمُ ، فَتَنْقُضُ مَا أَعْطَتْ مِنَ الْعُزُومِ وَتَغَيَّرُ عَنْ حَالِهَا تِلْكَ ،

Qāla : lā ; li-ʾanna al-nafsa qad tuʿṭī al-ʿazma ʿalā al-tawāḍuʿi wa-tarki al-kibri ; ʾidhʿānan minhā li-al-ḥaqqi , ʾidh baharathā maʿrifatuhu , fa-ʿarafa al-ʿabdu ṣighara qadri nafsihi , fa-lammā ʿarafa ṣighara qadri nafsihi dhalla wa-khaḍaʿa , fa-tuʿṭī al-nafsu al-ʿazma ʿinda hādhihi al-maʿrifati , thumma tas-hū ʾaw taghfulu fī ghayri dhālika al-waqti fa-tatakabbaru wa-tataʿaẓẓamu , fa-tanquḍu mā ʾaʿṭat mina al-ʿuzūmi wa-taghayyaru ʿan ḥālihā tilka ,

He said: No. The self may pledge its resolve to humility and abandoning arrogance, yielding to truth when recognition of it overwhelms it. The servant then recognizes the smallness of his own stature; once he recognizes the smallness of his own stature, he humbles himself and submits. At this recognition, the self pledges its resolve. Then, at another time, it becomes inattentive or heedless, grows arrogant and self-important, breaks the resolutions it pledged, and changes from that condition

مِنَ الْخُضُوعِ وَالذِّلَّةِ فَتَكَبَّرُ وَتَعَظَّمُ .

Mina al-khuḍūʿi wa-al-dhillati fa-takabbaru wa-taʿaẓẓamu .

of submission and lowliness, becoming haughty and self-important.

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بَابُ بِمَ يَعْلَمُ الْعَبْدُ أَنَّ نَفْسَهُ قَدْ تَرَكَتِ الْكِبْرَ عَلَى الصِّدْقِ وَلَا خُدْعَةَ مِنْهَا؟

Bābu bi-ma yaʿlamu al-ʿabdu ʾanna nafsahu qad tarakati al-kibra ʿalā al-ṣidqi wa-lā khudʿata minhā?

Chapter: How does the servant know that his self has genuinely abandoned arrogance and is not deceiving him?

قُلْتُ: فَبِمَ يَعْلَمُ أَنَّهَا قَدْ وَفَتْ بِعُزُومِهَا، أَوْ أَنَّهَا نَاقِضَةٌ لَهَا؟

Qultu: Fa-bi-ma yaʿlamu ʾannahā qad wafat bi-ʿuzūmihā, ʾaw ʾannahā nāqiḍatun lahā?

I said: How, then, does he know whether it has fulfilled its resolutions or is breaking them?

قَالَ: بِتَفَقُّدِهَا عِنْدَ الدَّاعِي مِنَ الْقَلْبِ إِلَى الْكِبْرِ، وَعِنْدَ الْأَعْمَالِ الَّتِي يَأْنَفُ مِنْهَا الْمُتَكَبِّرُونَ، وَيَتَعَظَّمُونَ عَنْهَا.

Qāla: Bi-tafaqqudihā ʿinda al-dāʿī mina al-qalbi ʾilā al-kibri, wa-ʿinda al-ʾaʿmāli allatī yaʾnafu minhā al-mutakabbirūna, wa-yataʿaẓẓamūna ʿanhā.

He said: By examining it when an impulse toward arrogance arises in the heart, and when faced with actions that arrogant people disdain and consider beneath them.

فَأَمَّا الدَّاعِي مِنَ الْقَلْبِ إِلَى الْكِبْرِ، فَمِثْلُ الْخَطْرَةِ تَهِيجُ بِالْإِعْجَابِ بِالنَّفْسِ، تَدْعُو الْعَبْدَ إِلَى أَنَّهُ خَيْرٌ مِنْ أَخِيهِ الْمُسْلِمِ، وَأَنْ يَنْظُرَ إِلَيْهِ بِعَيْنِ الِازْدِرَاءِ وَالضِّعَةِ، فَعِنْدَ خَطْرَةِ الدَّاعِي بِذَلِكَ، يَكُونُ حَذِرًا مُتَيَقِّظًا، رَادًّا لِمَا خَطَرَ بِقَلْبِهِ مِنْ ذَلِكَ، فَإِنْ أَبَتْ نَفْسُهُ ذَلِكَ ذَكَّرَهَا صِغَرَ قَدْرِهَا، وَمَا وَجَبَ عَلَيْهَا، وَخَاتِمَةَ حَيَاتِهَا،

Fa-ʾammā al-dāʿī mina al-qalbi ʾilā al-kibri, fa-mithlu al-khaṭrati tahīju bi-al-ʾiʿjābi bi-al-nafsi, tadʿū al-ʿabda ʾilā ʾannahu khayrun min ʾakhīhi al-muslimi, wa-ʾan yanẓura ʾilayhi bi-ʿayni al-izdirāʾi wa-al-ḍiʿati, fa-ʿinda khaṭrati al-dāʿī bi-dhālika, yakūnu ḥadhiran mutayaqqiẓan, rāddan li-mā khaṭara bi-qalbihi min dhālika, fa-ʾin ʾabat nafsuhu dhālika dhakkarahā ṣighara qadrihā, wa-mā wajaba ʿalayhā, wa-khātimata ḥayātihā,

As for the impulse toward arrogance arising in the heart, it is like a passing thought stirred up by self-admiration, inviting the servant to regard himself as better than his fellow Muslim and to look at him with contempt and disparagement. When that inciting thought occurs, he remains wary and alert, rejecting what has entered his heart. If his self refuses this, he reminds it of its insignificant standing, what it has incurred, and the end of its life,

وَمَا تَخَافُ مِنْ سُوءِ عَاقِبَةِ الْآخِرَةِ، وَأَنَّهُ لِذَلِكَ مُسْتَوْجِبٌ.

Wa-mā takhāfu min sūʾi ʿāqibati al-ʾākhirati, wa-ʾannahu li-dhālika mustawjibun.

and of the evil outcome it fears in the hereafter, and that he deserves that outcome.

وَأَمَّا بِالْجَوَارِحِ، فَإِنْ أَمَرَهُ آمِرٌ أَوْ نَهَاهُ نَاهٍ، أَوْ نَاظَرَهُ مُنَاظِرٌ، فَتَبَيَّنَ لَهُ أَنَّ الْحَقَّ مَا قَالَ مَنْ أَمَرَهُ أَوْ نَهَاهُ أَوْ نَاظَرَهُ، مَنَعَ نَفْسَهُ الرَّدَّ لِقَوْلِهِ، وَحَمَلَهَا عَلَى الْقَبُولِ لِقَوْلِهِ، وَالْخُضُوعِ لِلْحَقِّ إِذْ تَبَيَّنَ لَهُ.

Wa-ʾammā bi-al-jawāriḥi, fa-ʾin ʾamarahu ʾāmirun ʾaw nahāhu nāhin, ʾaw nāẓarahu munāẓirun, fa-tabayyana lahu ʾanna al-ḥaqqa mā qāla man ʾamarahu ʾaw nahāhu ʾaw nāẓarahu, manaʿa nafsahu al-radda li-qawlihi, wa-ḥamalahā ʿalā al-qabūli li-qawlihi, wa-al-khuḍūʿi li-al-ḥaqqi ʾidh tabayyana lahu.

As for bodily actions, if someone commands him, forbids him something, or debates with him, and it becomes clear to him that what the person commanding, forbidding, or debating has said is true, he prevents his self from rejecting that person's words and makes it accept them and submit to the truth once it has become clear to him.

وَكَذَلِكَ إِنْ أَنِفَ مِنِ اكْتِسَابِ الْحَلَالِ مِنَ الْأَسْبَابِ الْوَضِيعَةِ حَمَلَهَا عَلَى ذَلِكَ، فَإِنْ أَبَتْ ذَكَّرَهَا مَا وَصَفْتُ لَكَ: مِنْ صِغَرِ قَدْرِهِ وَغَيْرِهِ.

Wa-kadhālika ʾin ʾanifa mini iktisābi al-ḥalāli mina al-ʾasbābi al-waḍīʿati ḥamalahā ʿalā dhālika, fa-ʾin ʾabat dhakkarahā mā waṣaftu laka: Min ṣighari qadrihi wa-ghayrihi.

Likewise, if he disdains earning a lawful living through lowly occupations, he makes his self do so. If it refuses, he reminds it of what I have described to you: his insignificant standing and the other considerations.

وَكَذَلِكَ إِنْ أَبَتْ حَمْلَ مَا يَنْفَعُهَا مِمَّا يَأْنَفُ مِنْ حَمْلِهِ الْمُتَكَبِّرُونَ، كَالشَّىْءِ يَحْمِلُهُ لِنَفْسِهِ أَوْ لِأَهْلِهِ؛ حَمَلَهَا عَلَى حَمْلِهِ، وَذَكَّرَهَا صِغَرَ قَدْرِهَا.

Wa-kadhālika ʾin ʾabat ḥamla mā yanfaʿuhā mimmā yaʾnafu min ḥamlihi al-mutakabbirūna, ka-al-shayʾi yaḥmiluhu li-nafsihi ʾaw li-ʾahlihi; ḥamalahā ʿalā ḥamlihi, wa-dhakkarahā ṣighara qadrihā.

Likewise, if it refuses to carry something beneficial that arrogant people disdain carrying, such as something he carries for himself or his family, he makes it carry it and reminds it of its insignificant standing.

وَكَذَلِكَ إِجَابَةُ دَعْوَةِ الرَّجُلِ الْمُسْلِمِ، وَإِنْ كَانَ عَبْدًا أَوْ فَقِيرًا أَوْ دَنِىَّ الْحَسَبِ، وَكَذَلِكَ الْمَشْيُ مَعَهُ لِحَاجَتِهِ أَوْ زِيَارَتِهِ أَوْ عِيَادَتِهِ أَوْ مُعَامَلَتِهِ، كَانَ قَرِيبًا لَهُ أَوْ بَعِيدًا، حَمَلَهَا عَلَى ذَلِكَ إِذَا كَانَ ذَلِكَ نَافِعًا لَهُ فِي دِينٍ أَوْ دُنْيَا، وَكَذَلِكَ تَعْلِيمُ الْحَقِّ أَوْ سُؤَالٌ عَنْهُ لِمَنْ دُونَهُ، وَكَذَلِكَ الِانْتِمَاءُ إِلَى أَصْلِهِ وَمَوَالِيهِ؛

Wa-kadhālika ʾijābatu daʿwati al-rajuli al-muslimi, wa-ʾin kāna ʿabdan ʾaw faqīran ʾaw daniyya al-ḥasabi, wa-kadhālika al-mashyu maʿahu li-ḥājatihi ʾaw ziyāratihi ʾaw ʿiyādatihi ʾaw muʿāmalatihi, kāna qarīban lahu ʾaw baʿīdan, ḥamalahā ʿalā dhālika ʾidhā kāna dhālika nāfiʿan lahu fī dīnin ʾaw dunyā, wa-kadhālika taʿlīmu al-ḥaqqi ʾaw suʾālun ʿanhu li-man dūnahu, wa-kadhālika al-intimāʾu ʾilā ʾaṣlihi wa-mawālīhi;

The same applies to accepting a Muslim man's invitation, even if he is enslaved, poor, or of low social standing, and likewise to accompanying him on an errand, visiting him, visiting him when ill, or dealing with him, whether he is close to him or distant. He makes his self do this when it benefits him in religion or worldly life. The same applies to teaching the truth to someone beneath him or asking him about it, and likewise to acknowledging his own origins and patrons;

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لِأَنَّهُ قَدْ يُخْرِجُهُ الْكِبْرُ إِلَى أَنْ يَنْتَمِىَ إِلَى غَيْرِ أَصْلِهِ، أَوْ يَدَّعِىَ إِلَى غَيْرِ مَوَالِيهِ، أَنَفًا وَكِبْرًا عَنْ أَصْلِهِ وَمَوَالِيهِ، وَذَلِكَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ عَظِيمٌ.

Li-ʾannahu qad yukhrijuhu al-kibru ʾilā ʾan yantamiya ʾilā ghayri ʾaṣlihi, ʾaw yaddaʿiya ʾilā ghayri mawālīhi, ʾanafan wa-kibran ʿan ʾaṣlihi wa-mawālīhi, wa-dhālika ʿinda Allāhi ʿazza wa-jalla ʿaẓīmun.

for arrogance may drive him to claim origins other than his own, or affiliation with patrons other than his own, out of disdain for and arrogance toward his origins and patrons. This is a grave matter before God, mighty and majestic.

وَرُوِىَ عَنْ سَعْدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «مَنِ ادَّعَى إِلَى غَيْرِ مَوَالِيهِ فَالْجَنَّةُ عَلَيْهِ حَرَامٌ».

Wa-ruwiya ʿan Saʿdin ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama ʾannahu qāla: «Mani iddaʿā ʾilā ghayri mawālīhi fa-al-jannatu ʿalayhi ḥarāmun».

It is related from Saʿd, from the Prophet, may God bless him and grant him peace, that he said: “Whoever claims affiliation with patrons other than his own is forbidden Paradise.”

وَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ، رَضِىَ اللَّهُ عَنْهُ: «كُفْرٌ بِاللَّهِ تَبَرُّئِى مِنْ نَسَبٍ وَإِنْ دَقَّ».

Wa-qāla ʾAbū Bakrin al-Ṣiddīqu, raḍiya Allāhu ʿanhu: «Kufrun bi-Allāhi tabarruʾī min nasabin wa-ʾin daqqa».

Abū Bakr al-Ṣiddīq, may God be pleased with him, said: “My disavowal of an ancestry, however humble, would be disbelief in God.”

وَكَذَلِكَ يَأْنَفُ مِنْ لُبْسِ الثَّوْبِ الدَّنِىِّ، فَيَدَعُ مَا وَجَبَ عَلَيْهِ كَالصَّلَاةِ وَغَيْرِهَا، أَوْ إِتْيَانِ حَقٍّ مِنْ قَرَابَةٍ أَوْ غَيْرِهِمْ.

Wa-kadhālika yaʾnafu min lubsi al-thawbi al-daniyyi, fa-yadaʿu mā wajaba ʿalayhi ka-al-ṣalāti wa-ghayrihā, ʾaw ʾityāni ḥaqqin min qarābatin ʾaw ghayrihim.

Likewise, he may disdain wearing a lowly garment and so neglect an obligation such as prayer or something else, or the fulfillment of a right belonging to relatives or others.

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وَقَدْ رُوِىَ: أَنَّ أَبَا مُوسَى رَحْمَةُ اللَّهِ عَلَيْهِ قِيلَ لَهُ: إِنَّ أَقْوَامًا يَتَخَلَّفُونَ عَنِ الْجُمَعِ مِنْ أَجْلِ ثِيَابِهِمْ، فَلَبِسَ عَبَاءَةً فَصَلَّى بِالنَّاسِ فِيهَا.

Wa-qad ruwiya: ʾAnna ʾAbā Mūsā raḥmatu Allāhi ʿalayhi qīla lahu: ʾInna ʾaqwāman yatakhallafūna ʿani al-jumaʿi min ʾajli thiyābihim, fa-labisa ʿabāʾatan fa-ṣallā bi-al-nāsi fīhā.

It is related that Abū Mūsā, God's mercy be upon him, was told: “Some people stay away from Friday prayers because of their clothing.” He therefore put on a coarse cloak and led the people in prayer wearing it.

وَهَذَا الْبَابُ كُلُّهُ قَدْ يُجَامِعُ الْكِبْرَ الرِّيَاءُ فِيهِ، فَبِذَلِكَ يُحَقِّقُ جُمْلَةَ مَا عَزَمَ عَلَيْهِ مِنْ نَفْىِ الْكِبْرِ، أَلَا تَرَى مَا يُرْوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنِ اعْتَقَلَ الْعَنْزَ وَلَبِسَ الصُّوفَ فَقَدْ بَرِئَ مِنَ الْكِبْرِ».

Wa-hādhā al-bābu kulluhu qad yujāmiʿu al-kibra al-riyāʾu fīhi, fa-bi-dhālika yuḥaqqiqu jumlata mā ʿazama ʿalayhi min nafyi al-kibri, ʾa-lā tarā mā yurwā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama qāla: «Mani iʿtaqala al-ʿanza wa-labisa al-ṣūfa fa-qad bariʾa mina al-kibri».

Throughout this whole category, ostentation may accompany arrogance. By doing these things he puts into practice the whole of his resolve to remove arrogance. Do you not see what is related from the Prophet, may God bless him and grant him peace? He said: “Whoever holds a goat between his legs and wears wool has freed himself of arrogance.”

وَقَالَ: «إِنَّمَا أَنَا عَبْدٌ، آكُلُ بِالْأَرْضِ، وَأَلْبَسُ الصُّوفَ، وَأَعْتَقِلُ الْعَنْزَ، وَأَلْعَقُ أَصَابِعِي، وَأُجِيبُ دَعْوَةَ الْمَمْلُوكِ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّى»، وَالْحَدِيثُ: «إِنَّهُ مَنْ حَمَلَ لِأَهْلِهِ الْفَاكِهَةَ وَالشَّيْءَ فَقَدْ بَرِئَ مِنَ الْكِبْرِ» وَالْحَدِيثُ عَنْ أَبِي سِنَانٍ: أَنَّهُ قَالَ لَهُ رَجُلٌ: هَاتِ أَحْمِلْ عَنْكَ هَذَا اللَّحْمَ، فَقَالَ: لَا،

Wa-qāla: «ʾInnamā ʾanā ʿabdun, ʾākulu bi-al-ʾarḍi, wa-ʾalbasu al-ṣūfa, wa-ʾaʿtaqilu al-ʿanza, wa-ʾalʿaqu ʾaṣābiʿī, wa-ʾujību daʿwata al-mamlūki, fa-man raghiba ʿan sunnatī fa-laysa minnī», wa-al-ḥadīthu: «ʾInnahu man ḥamala li-ʾahlihi al-fākihata wa-al-shayʾa fa-qad bariʾa mina al-kibri» wa-al-ḥadīthu ʿan ʾAbī Sinānin: ʾAnnahu qāla lahu rajulun: Hāti ʾaḥmil ʿanka hādhā al-laḥma, fa-qāla: Lā,

He also said: “I am only a servant. I eat on the ground, wear wool, hold a goat between my legs, lick my fingers, and accept an enslaved person's invitation. Whoever turns away from my practice is not of me.” There is also the report: “Whoever carries fruit and other things for his family has freed himself of arrogance,” and the report from Abū Sinān that a man said to him: “Give me that meat; let me carry it for you.” He replied: “No,”

ثُمَّ قَرَأَ إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ.

Thumma qaraʾa ʾinnahu lā yuḥibbu al-mustakbirīna.

then recited: “He does not love the arrogant.”

وَلَا يَرْضَى أَهْلُ الْعِلْمِ وَالْمَعْرِفَةِ بِمَا أَعْطَتْ أَنْفُسُهُمْ مِنَ الْعَزْمِ عَلَى تَرْكِ الْكِبْرِ، دُونَ أَنْ يَبْلُوهَا وَيَخْتَبِرُوهَا عِنْدَ الْأَعْمَالِ، حَتَّى يَنْظُرُوا، تُحَقِّقُ ذَلِكَ أَمْ تَنْقُضُهُ.

Wa-lā yarḍā ʾahlu al-ʿilmi wa-al-maʿrifati bi-mā ʾaʿṭat ʾanfusuhum mina al-ʿazmi ʿalā tarki al-kibri, dūna ʾan yablūhā wa-yakhtabirūhā ʿinda al-ʾaʿmāli, ḥattā yanẓurū, tuḥaqqiqu dhālika ʾam tanquḍuhu.

People of knowledge and understanding are not satisfied with their selves' pledged resolve to abandon arrogance without trying and testing them in action, to see whether they make that resolve a reality or break it.

Source page 525

وَمِنْ ذَلِكَ مَا يُرْوَى: أَنَّ عَبْدَ اللَّهِ بْنَ سَلَامٍ حَمَلَ حُزْمَةً مِنْ حَطَبٍ، فَقِيلَ لَهُ: يَا أَبَا يُوسُفَ، قَدْ كَانَ فِي غِلْمَانِكَ وَبَنِيكَ مَا يَكْفُونَكَ، قَالَ: أَجَلْ وَلَكِنِّي أَرَدْتُ أَنْ أُجَرِّبَ نَفْسِي هَلْ تُنْكِرُ ذَلِكَ؟ فَلَمْ يَقْنَعْ مِنْهَا بِمَا أَعْطَتْهُ مِنَ الْعَزْمِ عَلَى تَرْكِ الْأَنَفِ حَتَّى يُجَرِّبَهَا، أَتَصْدُقُ فِي ذَلِكَ أَمْ هِيَ كَاذِبَةٌ.

Wa-min dhālika mā yurwā: ʾAnna ʿAbda Allāhi bna Salāmin ḥamala ḥuzmatan min ḥaṭabin, fa-qīla lahu: Yā ʾAbā Yūsufa, qad kāna fī ghilmānika wa-banīka mā yakfūnaka, qāla: ʾAjal wa-lākinnī ʾaradtu ʾan ʾujarriba nafsī hal tunkiru dhālika? Fa-lam yaqnaʿ minhā bi-mā ʾaʿṭathu mina al-ʿazmi ʿalā tarki al-ʾanafi ḥattā yujarribahā, ʾa-taṣduqu fī dhālika ʾam hiya kādhibatun.

An example is the report that ʿAbd Allāh ibn Salām carried a bundle of firewood. Someone said to him: “Abū Yūsuf, surely among your servants and sons there are those who could spare you this.” He said: “Yes, but I wanted to test my self: would it object?” He was not satisfied with its pledged resolve to abandon disdain until he tested whether it was truthful in this or lying.

وَقَدْ يَعْتَرِضُ لِلْعَبْدِ مَعَ الْكِبْرِ فِي مِثْلِ هَذَا كُلِّهِ الرِّيَاءُ، فَيُجَامِعُ الْكِبْرَ الرِّيَاءُ، وَهُوَ مَا أَخْبَرْتُكَ فِي أَوَّلِ الْجَوَابِ عَنْ مَسْأَلَتِكَ: أَنَّ الْكِبْرَ يَعْتَرِضُ مِنَ الرِّيَاءِ، فَيَعْتَرِضُ فِي ذَلِكَ الرِّيَاءُ مَعَ الْكِبْرِ، أَنَفًا أَنْ يَقُولُوا فَقِيرًا أَوْ وَضِيعًا أَوْ مِسْكِينًا، فَيَنْظُرُوا إِلَيْهِ بِعَيْنِ الِازْدِرَاءِ، مِنَ الْفَقْرِ أَوِ الْكَسْبِ الدَّنِىِّ، أَوْ صُحْبَةِ الرَّجُلِ الدَّنِىِّ،

Wa-qad yaʿtariḍu li-al-ʿabdi maʿa al-kibri fī mithli hādhā kullihi al-riyāʾu, fa-yujāmiʿu al-kibra al-riyāʾu, wa-huwa mā ʾakhbartuka fī ʾawwali al-jawābi ʿan masʾalatika: ʾAnna al-kibra yaʿtariḍu mina al-riyāʾi, fa-yaʿtariḍu fī dhālika al-riyāʾu maʿa al-kibri, ʾanafan ʾan yaqūlū faqīran ʾaw waḍīʿan ʾaw miskīnan, fa-yanẓurū ʾilayhi bi-ʿayni al-izdirāʾi, mina al-faqri ʾawi al-kasbi al-daniyyi, ʾaw ṣuḥbati al-rajuli al-daniyyi,

In all such matters, ostentation may arise in the servant alongside arrogance, so that ostentation accompanies arrogance. This is what I told you at the beginning of my answer to your question: arrogance may arise from ostentation. Ostentation then arises alongside arrogance in this matter, from his disdain at being called poor, lowly, or destitute, so that people look at him with contempt because of poverty, a lowly livelihood, or the company of a lowly man,

أَوْ زِيَارَتِهِ مِنَ الْقَرَابَةِ وَغَيْرِهِ، أَوْ أَنْ يَقْبَلَ الْحَقَّ مِنْ غَيْرِهِ، فَيُقَالَ: فُلَانٌ خَطَّأَهُ أَوْ عَلَّمَهُ، أَوْ يَقُولَ مَنْ غَلَبَهُ فِي نَفْسِهِ: خَطَّأْتُهُ، أَوْ عَلَّمْتُهُ.

ʾAw ziyāratihi mina al-qarābati wa-ghayrihi, ʾaw ʾan yaqbala al-ḥaqqa min ghayrihi, fa-yuqāla: Fulānun khaṭṭaʾahu ʾaw ʿallamahu, ʾaw yaqūla man ghalabahu fī nafsihi: Khaṭṭaʾtuhu, ʾaw ʿallamtuhu.

or visiting such a person among relatives or others; or at accepting the truth from someone else, so that it is said: “So-and-so proved him wrong or taught him,” or the person who prevailed over him says to himself: “I proved him wrong,” or “I taught him.”

فَإِذَا اعْتَرَضَ الرِّيَاءُ مَعَ الْكِبْرِ، فَلْيُقَارِبْ بِالْفِكْرِ بَيْنَ صِغَرِ الْقَدْرِ، وَمَا وَجَبَ عَلَيْهِ مِنَ الْعِقَابِ، وَكَرَاهِيَةِ الرِّيَاءِ الْمُحْبِطَةِ لِعَمَلِهِ فِي يَوْمِ فَقْرِهِ وَفَاقَتِهِ، إِلَى صَافِي الْحَسَنَاتِ، لِيَنْجُوَ بِهَا مِنْ عَذَابِ رَبِّهِ عَزَّ وَجَلَّ، وَيَسْتَحِقَّ بِهَا ثَوَابَهُ وَرِضْوَانَهُ، فَيَذْكُرُ صِغَرَ الْقَدْرِ وَمَا وَجَبَ عَلَيْهِ مِنَ الْعَذَابِ، وَيَذْكُرُ مَصِيرَهُ إِلَى الْمَوْتِ وَالْحِسَابِ.

Fa-ʾidhā iʿtaraḍa al-riyāʾu maʿa al-kibri, fa-li-yuqārib bi-al-fikri bayna ṣighari al-qadri, wa-mā wajaba ʿalayhi mina al-ʿiqābi, wa-karāhiyati al-riyāʾi al-muḥbiṭati li-ʿamalihi fī yawmi faqrihi wa-fāqatihi, ʾilā ṣāfī al-ḥasanāti, li-yanjuwa bihā min ʿadhābi rabbihi ʿazza wa-jalla, wa-yastaḥiqqa bihā thawābahu wa-riḍwānahu, fa-yadhkuru ṣighara al-qadri wa-mā wajaba ʿalayhi mina al-ʿadhābi, wa-yadhkuru maṣīrahu ʾilā al-mawti wa-al-ḥisābi.

When ostentation arises alongside arrogance, he should bring together in reflection his insignificant standing, the punishment he has incurred, and abhorrence of the ostentation that nullifies his deeds on the day of his poverty and need for untainted good deeds, through which he might escape his Lord's punishment, mighty and majestic, and merit His reward and approval. He thus recalls his insignificant standing and the punishment he has incurred, and recalls his passage toward death and the reckoning.

وَبِالْحُكْمِ بِالْجَزَاءِ يَنْفِى الْكِبْرَ، وَبِالْكَرَاهَةِ لِلرِّيَاءِ يَنْفِى الرِّيَاءَ، لِأَنَّهُ قَدْ يَنْفِى الْكِبْرَ إِذَا عَرَضَ لَهُ الْأَنَفُ مِنَ الْأَعْمَالِ الَّتِي تُقَرِّبُهُ إِلَى رَبِّهِ عَزَّ وَجَلَّ، لِضِعَةِ أَسْبَابِهَا، فَيَتَوَاضَعُ وَيَعْلَمُ أَنَّ الْكِبْرَ لَا يَلِيقُ بِهِ، وَتَجْزَعُ نَفْسُهُ بَعْدَ مَعْرِفَتِهِ بِصِغَرِ قَدْرِهَا أَنْ تُذَمَّ، وَيُنْظَرَ إِلَيْهَا بِالِازْدِرَاءِ، فَهُوَ فِي نَفْسِهِ وَضِيعٌ،

Wa-bi-al-ḥukmi bi-al-jazāʾi yanfī al-kibra, wa-bi-al-karāhati li-al-riyāʾi yanfī al-riyāʾa, li-ʾannahu qad yanfī al-kibra ʾidhā ʿaraḍa lahu al-ʾanafu mina al-ʾaʿmāli allatī tuqarribuhu ʾilā rabbihi ʿazza wa-jalla, li-ḍiʿati ʾasbābihā, fa-yatawāḍaʿu wa-yaʿlamu ʾanna al-kibra lā yalīqu bihi, wa-tajzaʿu nafsuhu baʿda maʿrifatihi bi-ṣighari qadrihā ʾan tudhamma, wa-yunẓara ʾilayhā bi-al-izdirāʾi, fa-huwa fī nafsihi waḍīʿun,

Through recognizing the judgment of recompense he removes arrogance, and through abhorrence of ostentation he removes ostentation. He may remove arrogance when disdain arises in him toward actions that bring him closer to his Lord, mighty and majestic, because the means involved are lowly. He humbles himself and knows that arrogance is unfitting for him, yet his self, even after he recognizes its insignificant standing, fears being criticized and looked upon with contempt. He is lowly in his own estimation,

وَلَا يُحِبُّ مَعَ ذَلِكَ أَنْ يَكُونَ عِنْدَ النَّاسِ وَضِيعًا.

Wa-lā yuḥibbu maʿa dhālika ʾan yakūna ʿinda al-nāsi waḍīʿan.

yet he does not wish to be lowly in other people's estimation.

Source page 526

وَمِمَّا يَدُلُّكَ عَلَى ذَلِكَ: أَنَّهُ قَدْ يَكُونُ مِنْ بَعْضِ الْخَلْقِ أَنَّ الْعَبْدَ يَدَّعِى إِلَى حَسَبٍ شَرِيفٍ، كَادِّعَائِهِ أَنَّهُ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ، أَوْ مِنْ قُرَيْشٍ، أَوْ مِنَ الْعَرَبِ، وَهُوَ عَالِمٌ أَنَّ أَصْلَهُ غَيْرُ ذَلِكَ، فَهُوَ عِنْدَ نَفْسِهِ وَضِيعُ الْأَصْلِ، وَهُوَ يُحِبُّ أَنْ يَنْظُرَ إِلَيْهِ النَّاسُ بِعَيْنِ التَّعْظِيمِ، وَيَكْرَهُ أَنْ يَعْلَمُوا بِأَصْلِهِ وَيَنْظُرُوا إِلَيْهِ بِالِازْدِرَاءِ،

Wa-mimmā yadulluka ʿalā dhālika: ʾAnnahu qad yakūnu min baʿḍi al-khalqi ʾanna al-ʿabda yaddaʿī ʾilā ḥasabin sharīfin, ka-iddiʿāʾihi ʾannahu min ʾahli bayti al-nubuwwati, ʾaw min Qurayshin, ʾaw mina al-ʿarabi, wa-huwa ʿālimun ʾanna ʾaṣlahu ghayru dhālika, fa-huwa ʿinda nafsihi waḍīʿu al-ʾaṣli, wa-huwa yuḥibbu ʾan yanẓura ʾilayhi al-nāsu bi-ʿayni al-taʿẓīmi, wa-yakrahu ʾan yaʿlamū bi-ʾaṣlihi wa-yanẓurū ʾilayhi bi-al-izdirāʾi,

One indication of this is what sometimes happens with people: a servant claims noble ancestry, for example by claiming to belong to the Prophet's household, to Quraysh, or to the Arabs, although he knows that his origins are otherwise. In his own estimation he is of lowly origin, yet he wants people to regard him with reverence, and dislikes their knowing his origins and looking upon him with contempt.

وَكَذَلِكَ يُظْهِرُ أَنَّهُ غَنِىٌّ وَهُوَ فَقِيرٌ، فَذُلُّ الْفَقْرِ فِي قَلْبِهِ لِمَعْرِفَتِهِ أَنَّهُ لَا غِنَى عِنْدَهُ، وَهُوَ يُحِبُّ أَنْ يُنْظَرَ إِلَيْهِ بِالْغِنَى، وَيَكْرَهُ أَنْ يُرَى بِالْفَقْرِ، وَكَذَلِكَ يُوهِمُ الْعِبَادَ أَنَّهُ يُحْسِنُ مِنَ الْعِلْمِ مَا لَا يَعْلَمُهُ، وَيَكْرَهُ أَنْ يَفْطُنُوا بِجَهْلِهِ فَيَزْدَرُوهُ، وَيُحِبُّ أَنْ يَنْظُرُوا إِلَيْهِ بِرِفْعَةِ الْعِلْمِ، فَهُوَ عِنْدَ نَفْسِهِ دَنِىُّ الْحَسَبِ قَلِيلُ الْمَالِ جَاهِلٌ،

Wa-kadhālika yuẓhiru ʾannahu ghaniyyun wa-huwa faqīrun, fa-dhullu al-faqri fī qalbihi li-maʿrifatihi ʾannahu lā ghinā ʿindahu, wa-huwa yuḥibbu ʾan yunẓara ʾilayhi bi-al-ghinā, wa-yakrahu ʾan yurā bi-al-faqri, wa-kadhālika yūhimu al-ʿibāda ʾannahu yuḥsinu mina al-ʿilmi mā lā yaʿlamuhu, wa-yakrahu ʾan yafṭunū bi-jahlihi fa-yazdarūhu, wa-yuḥibbu ʾan yanẓurū ʾilayhi bi-rifʿati al-ʿilmi, fa-huwa ʿinda nafsihi daniyyu al-ḥasabi qalīlu al-māli jāhilun,

Likewise, he presents himself as wealthy although he is poor. The humiliation of poverty is in his heart because he knows that he has no wealth, yet he wants to be regarded as wealthy and dislikes being seen as poor. Likewise, he gives people the impression that he is proficient in knowledge he does not possess, dislikes their noticing his ignorance and despising him, and wants them to regard him as elevated by learning. In his own estimation he is of low social standing, possesses little money, and is ignorant,

وَهُوَ يُوهِمُ الْعِبَادَ أَنَّهُ عَلَى غَيْرِ ذَلِكَ، لِحُبِّ الْحَمْدِ وَكَرَاهَةِ الذَّمِّ.

Wa-huwa yūhimu al-ʿibāda ʾannahu ʿalā ghayri dhālika, li-ḥubbi al-ḥamdi wa-karāhati al-dhammi.

yet he gives people a different impression, out of love of praise and dislike of criticism.

وَكَذَلِكَ هَذَا الَّذِي اعْتَرَضَ لَهُ الْكِبْرُ مَعَ الرِّيَاءِ، قَدْ يَنْفِى الْكِبْرَ وَيَسْتَعْمِلُ الرِّيَاءَ، فَيَدَعُ مَا هُوَ أَوْلَى بِهِ وَأَقْرَبُ إِلَى رَبِّهِ عَزَّ وَجَلَّ، وَلَعَلَّهُ أَنْ يَغْلَطَ فَيَرَى أَنَّهُ بِنَفْيِهِ الْكِبْرَ قَدْ نَفَى الرِّيَاءَ، فَيَكُونُ عِنْدَ نَفْسِهِ مُخْلِصًا مُتَوَاضِعًا، وَهُوَ عِنْدَ رَبِّهِ عَزَّ وَجَلَّ مُرَاءٍ، وَلَعَلَّ نَفْسَهُ عِنْدَ ذَلِكَ أَنْ تُخَيِّلَ إِلَيْهِ أَنَّ ذَلِكَ حَيَاءٌ مِنْهُ،

Wa-kadhālika hādhā alladhī iʿtaraḍa lahu al-kibru maʿa al-riyāʾi, qad yanfī al-kibra wa-yastaʿmilu al-riyāʾa, fa-yadaʿu mā huwa ʾawlā bihi wa-ʾaqrabu ʾilā rabbihi ʿazza wa-jalla, wa-laʿallahu ʾan yaghlaṭa fa-yarā ʾannahu bi-nafyihi al-kibra qad nafā al-riyāʾa, fa-yakūnu ʿinda nafsihi mukhliṣan mutawāḍiʿan, wa-huwa ʿinda rabbihi ʿazza wa-jalla murāʾin, wa-laʿalla nafsahu ʿinda dhālika ʾan tukhayyila ʾilayhi ʾanna dhālika ḥayāʾun minhu,

Likewise, this person in whom arrogance has arisen alongside ostentation may remove arrogance while practicing ostentation, abandoning what is more fitting for him and brings him closer to his Lord, mighty and majestic. He may mistakenly think that by removing arrogance he has removed ostentation, and so consider himself sincere and humble, while before his Lord, mighty and majestic, he is showing off. His self may then make him imagine that this is modesty on his part,

وَإِنَّمَا تَرَكَهُ لِلْحَيَاءِ، وَلَمْ يَتْرُكْهُ لِلْكِبْرِ وَلَا لِلرِّيَاءِ.

Wa-ʾinnamā tarakahu li-al-ḥayāʾi, wa-lam yatrukhu li-al-kibri wa-lā li-al-riyāʾi.

and that he abandoned the action only out of modesty, not out of arrogance or ostentation.

وَكَذَلِكَ قَدْ يَنْفِى الرِّيَاءَ فَيَعْلَمُ أَنَّ الْعِبَادَ لَنْ يَضُرَّهُ ذَمُّهُمْ، وَلَنْ يَنْفَعَهُ حَمْدُهُمْ، فَيَكْرَهُ ذَلِكَ، وَتَأْبَى نَفْسُهُ أَنْ يَفْعَلَ شَيْئًا مِنْ ذَلِكَ، كِبْرًا فِي نَفْسِهِ، وَأَنَّهُ لَا يَصْلُحُ ذَلِكَ لِمِثْلِهِ، وَلَوْ رَفَعَهُ النَّاسُ بِذَلِكَ.

Wa-kadhālika qad yanfī al-riyāʾa fa-yaʿlamu ʾanna al-ʿibāda lan yaḍurrahu dhammuhum, wa-lan yanfaʿahu ḥamduhum, fa-yakrahu dhālika, wa-taʾbā nafsuhu ʾan yafʿala shayʾan min dhālika, kibran fī nafsihi, wa-ʾannahu lā yaṣluḥu dhālika li-mithlihi, wa-law rafaʿahu al-nāsu bi-dhālika.

Likewise, he may remove ostentation, knowing that people's criticism will not harm him and their praise will not benefit him, and thus disliking it. Yet his self refuses to perform any of these actions because of arrogance within him and the thought that this is unsuitable for someone like him, even if people would elevate him for it.

وَقَدْ رَأَيْنَا مَنْ قَدْ يَتَكَبَّرُ بِالْحَسَبِ مَعَ الدِّينِ، كَمَنْ هُوَ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ أَوْ مِنْ قُرَيْشٍ، يَرْفَعُ نَفْسَهُ أَنْ يُصَلِّىَ خَلْفَ الْعَامَّةِ، فَيَدَعُ الْجَمَاعَةَ أَنَفًا وَكِبْرًا، وَقَدْ عَلِمَ أَنَّ الْعِبَادَ يَذُمُّونَهُ، يَعْلَمُ ذَلِكَ مِنْهُمْ، وَيَبْلُغُهُ عَنْ بَعْضِهِمْ، وَيَسْمَعُهُ مِنْ بَعْضِهِمْ، وَنَفْسُهُ تَأْبَى إِلَّا كِبْرًا، وَأَنَّهُ لَا يَصْلُحُ لَهُ فِي قَدْرِهِ أَنْ يَؤُمَّهُ غَيْرُهُ،

Wa-qad raʾaynā man qad yatakabbaru bi-al-ḥasabi maʿa al-dīni, ka-man huwa min ʾahli bayti al-nubuwwati ʾaw min Qurayshin, yarfaʿu nafsahu ʾan yuṣalliya khalfa al-ʿāmmati, fa-yadaʿu al-jamāʿata ʾanafan wa-kibran, wa-qad ʿalima ʾanna al-ʿibāda yadhummūnahu, yaʿlamu dhālika minhum, wa-yablughuhu ʿan baʿḍihim, wa-yasmaʿuhu min baʿḍihim, wa-nafsuhu taʾbā ʾillā kibran, wa-ʾannahu lā yaṣluḥu lahu fī qadrihi ʾan yaʾummahu ghayruhu,

We have seen people who take pride in their ancestry despite their religious commitment, such as someone belonging to the Prophet's household or to Quraysh who considers himself above praying behind ordinary people. He abandons congregational prayer out of disdain and arrogance, although he knows that people criticize him: he knows it of them, receives reports of it from some, and hears it from others. Yet his self insists on arrogance and on the thought that his standing makes it unfitting for anyone else to lead him in prayer.

فَقَدْ لَزِمَ قَلْبَهُ الْكِبْرُ مَعَ مَعْرِفَتِهِ أَنَّ ذَلِكَ يُزِيلُ حَمْدَ الْعَامَّةِ لَهُ، وَهُوَ مُتَكَبِّرٌ لَا مُرَاءٍ بِذَلِكَ، وَكَذَلِكَ لَا يَخْتَلِفُ إِلَى الْفُقَهَاءِ وَالْمُحَدِّثِينَ أَنَفًا وَكِبْرًا أَنَّهُ أَحَقُّ أَنْ يُتَعَلَّمَ مِنْهُ، مِنْ أَنْ يَتَعَلَّمَ هُوَ مِنْ غَيْرِهِ، لِأَنَّ الْعِلْمَ إِنَّمَا جَاءَ مِنْ أَصْلِهِ وَآبَائِهِ، وَلَعَلَّهُ جَاهِلٌ لَا يُحْسِنُ أَنْ يُقِيمَ صَلَاتَهُ أَوْ بَعْضَ فَرْضِهِ.

Fa-qad lazima qalbahu al-kibru maʿa maʿrifatihi ʾanna dhālika yuzīlu ḥamda al-ʿāmmati lahu, wa-huwa mutakabbirun lā murāʾin bi-dhālika, wa-kadhālika lā yakhtalifu ʾilā al-fuqahāʾi wa-al-muḥaddithīna ʾanafan wa-kibran ʾannahu ʾaḥaqqu ʾan yutaʿallama minhu, min ʾan yataʿallama huwa min ghayrihi, li-ʾanna al-ʿilma ʾinnamā jāʾa min ʾaṣlihi wa-ʾābāʾihi, wa-laʿallahu jāhilun lā yuḥsinu ʾan yuqīma ṣalātahu ʾaw baʿḍa farḍihi.

Arrogance has thus taken hold of his heart despite his knowing that this deprives him of ordinary people's praise. In this he is arrogant rather than ostentatious. Likewise, he does not attend the jurists and hadith scholars, out of disdain and arrogance: he considers himself more entitled to have others learn from him than to learn from someone else, because knowledge came from his lineage and forefathers. Yet he may be ignorant, unable to perform his prayer or some of his obligations properly.

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فَقَدْ تَبَيَّنَ بِهَذَا أَنَّ الْعَبْدَ إِذَا قَارَنَ الرِّيَاءَ بِالْكِبْرِ أَنَّهُ قَدْ يَنْفِى الْكِبْرَ، وَيَعْتَقِدُ الرِّيَاءَ، وَقَدْ يَنْفِى الرِّيَاءَ وَيَعْتَقِدُ الْكِبْرَ، فَلَا يُنْجِيهِ إِذَا تَقَارَنَا أَنْ يَنْفِىَ أَحَدَهُمَا بِمَا يَنْفِى بِهِ الْآخَرَ، إِلَّا أَنْ يَكُونَ عَبْدًا قَوِيًّا خَائِفًا، فَيَذْكُرَ اطِّلَاعَ اللَّهِ عَزَّ وَجَلَّ عَلَى مَا فِي قَلْبِهِ، فَيَنْصَرِفَ عَنْهُمَا، وَذَلِكَ إِذَا كَانَ عَارِفًا بِهِمَا وَبِمَا يُنْفَيَانِ قَبْلَ الْعَارِضِ.

Fa-qad tabayyana bi-hādhā ʾanna al-ʿabda ʾidhā qārana al-riyāʾa bi-al-kibri ʾannahu qad yanfī al-kibra, wa-yaʿtaqidu al-riyāʾa, wa-qad yanfī al-riyāʾa wa-yaʿtaqidu al-kibra, fa-lā yunjīhi ʾidhā taqāranā ʾan yanfiya ʾaḥadahumā bi-mā yanfī bihi al-ʾākhara, ʾillā ʾan yakūna ʿabdan qawiyyan khāʾifan, fa-yadhkura iṭṭilāʿa Allāhi ʿazza wa-jalla ʿalā mā fī qalbihi, fa-yanṣarifa ʿanhumā, wa-dhālika ʾidhā kāna ʿārifan bihimā wa-bi-mā yunfayāni qabla al-ʿāriḍi.

This makes clear that when the servant combines ostentation with arrogance, he may remove arrogance while retaining ostentation, or remove ostentation while retaining arrogance. When they occur together, removing one by the means used to remove the other will not save him, unless he is a strong, fearful servant who recalls God's awareness, mighty and majestic, of what is in his heart and turns away from both. This is possible when he already knows both and the means of removing them before the impulse arises.

فَأَمَّا مَنْ لَمْ يَكُنْ يَعْرِفُ مَا يَنْفِيهِمَا بِهِ فَلَا غِنَى بِهِ عَنْ مَعْرِفَةِ ذَلِكَ عِنْدَ اعْتِرَاضِهِمَا، وَذَلِكَ إِذَا كَانَ يَعْرِفُ مِنْ قَبْلِ أَنْ يَعْرِضَا بِمَ يَنْفِيهِمَا بِهِ؛ ثُمَّ إِنْ لَمْ يَكُنْ عِنْدَهُ خَوْفٌ وَقُوَّةُ يَقِينٍ وَإِجْلَالٌ لِلَّهِ عَزَّ وَجَلَّ لَمْ يَكَدْ أَنْ يُجْزِئَهُ ذِكْرُ اطِّلَاعِ اللَّهِ أَوْ ذِكْرُ عِقَابِهِ؛ لِغَلَبَةِ الْهَوَى وَضَعْفِ الْعَزْمِ، وَالْيَقِينِ،

Fa-ʾammā man lam yakun yaʿrifu mā yanfīhimā bihi fa-lā ghinā bihi ʿan maʿrifati dhālika ʿinda iʿtirāḍihimā, wa-dhālika ʾidhā kāna yaʿrifu min qabli ʾan yaʿriḍā bi-ma yanfīhimā bihi; thumma ʾin lam yakun ʿindahu khawfun wa-quwwatu yaqīnin wa-ʾijlālun li-llāhi ʿazza wa-jalla lam yakad ʾan yujziʾahu dhikru iṭṭilāʿi Allāhi ʾaw dhikru ʿiqābihi; li-ghalabati al-hawā wa-ḍaʿfi al-ʿazmi, wa-al-yaqīni,

As for someone who does not know how to remove them, he cannot dispense with learning this when they arise. And this is when he knows, before they arise, by what means he removes them. Even then, if he lacks fear, strength of certainty, and reverence for God, mighty and majestic, recalling God's awareness or His punishment will scarcely suffice, because desire predominates and resolve and certainty are weak,

حَتَّى يُخَاصِمَ نَفْسَهُ وَيُعَاتِبَهَا، وَيُورِدَ عَلَيْهَا أَضْدَادَ مَا ادَّعَتْ مِنْ عَظِيمِ الْقَدْرِ، وَيَرُدَّ عَلَيْهَا مَا أَرَادَتْ مِنْ رِيَاءِ الْمَخْلُوقِينَ، بِذِكْرِ سُوءِ عَاقِبَةِ الرِّيَاءِ فِي مَعَادِهِ، أَفْقَرَ مَا يَكُونُ إِلَى أَنْ يَقْبَلَ اللَّهُ حَسَنَاتِهِ.

Ḥattā yukhāṣima nafsahu wa-yuʿātibahā, wa-yūrida ʿalayhā ʾaḍdāda mā iddaʿat min ʿaẓīmi al-qadri, wa-yarudda ʿalayhā mā ʾarādat min riyāʾi al-makhlūqīna, bi-dhikri sūʾi ʿāqibati al-riyāʾi fī maʿādihi, ʾafqara mā yakūnu ʾilā ʾan yaqbala Allāhu ḥasanātihi.

until he disputes with his self and reproaches it, confronts it with the opposite of the great standing it has claimed, and rejects its wish to show off before created beings by recalling ostentation's evil outcome at his return, when he will be in the greatest need of God's acceptance of his good deeds.

فَإِذَا نَفَى الرِّيَاءَ وَالْكِبْرَ إِذَا اجْتَمَعَا فِي الْقَلْبِ بِمَا وَصَفْتُ لَكَ مِنْ ذِكْرِ صِغَرِ الْقَدْرِ، وَمَا وَجَبَ عَلَيْهِ فِي حَيَاتِهِ، وَمَا تَكُونُ خَاتِمَةُ أَمْرِهِ، فَيَنْتَفِى بِذَلِكَ الْكِبْرُ، وَيَنْفِى الرِّيَاءَ بِالْكَرَاهِيَةِ وَالْإِبَاءِ لَهُ، لِخَوْفِهِ مِنْ حَبْطِ عَمَلِهِ حِينَ لَا يُنْجِيهِ إِلَّا الْخَالِصُ مِنَ الْعَمَلِ؛ فَقَدْ نَفَى الْكِبْرَ حِينَئِذٍ وَالرِّيَاءَ جَمِيعًا، وَسَلِمَ مِنْهُمَا بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ.

Fa-ʾidhā nafā al-riyāʾa wa-al-kibra ʾidhā ijtamaʿā fī al-qalbi bi-mā waṣaftu laka min dhikri ṣighari al-qadri, wa-mā wajaba ʿalayhi fī ḥayātihi, wa-mā takūnu khātimatu ʾamrihi, fa-yantafī bi-dhālika al-kibru, wa-yanfī al-riyāʾa bi-al-karāhiyati wa-al-ʾibāʾi lahu, li-khawfihi min ḥabṭi ʿamalihi ḥīna lā yunjīhi ʾillā al-khāliṣu mina al-ʿamali; fa-qad nafā al-kibra ḥīnaʾidhin wa-al-riyāʾa jamīʿan, wa-salima minhumā bi-ʾidhni Allāhi ʿazza wa-jalla.

Thus, when he removes ostentation and arrogance when they meet in the heart by what I have described to you, recalling his insignificant standing, what he has incurred during his life, and what the outcome of his affair may be, arrogance is thereby removed. He removes ostentation by abhorring and refusing it, fearing that his deeds will be nullified when nothing but untainted deeds will save him. He has then removed both arrogance and ostentation and escaped them by God's permission, mighty and majestic.

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بَابُ مَا يَجِبُ مِنَ التَّوَاضُعِ لِلْمُطِيعِينَ وَالْعَاصِينَ لِيَنْفِيَ بِهِ الْعُجْبَ وَالْكِبْرَ

Bābu mā yajibu mina al-tawāḍuʿi li-al-muṭīʿīna wa-al-ʿāṣīna li-yanfiya bihi al-ʿujba wa-al-kibra

Chapter: The humility owed to the obedient and the disobedient, through which one removes self-admiration and arrogance

قُلْتُ: قَدْ أُمِرْتُ بِالْغَضَبِ وَالْبُغْضَةِ لِلْعَاصِينَ، وَالْمُجَانَبَةِ لَهُمْ، وَالْمَقْتِ لَهُمْ، وَمَعْرِفَةِ النِّعَمِ الَّتِي بِهَا عُصِمْتُ مِنْ كَثِيرٍ مِنْ أَعْمَالِهِمْ، فَقَدْ يُمْكِنُنِي أَنْ أَذِلَّ وَأَتَوَاضَعَ لِلْمُطِيعِينَ، وَأَعْرِفَ لَهُمْ قَدْرَهُمْ وَمَا رَفَعَهُمُ اللَّهُ عَزَّ وَجَلَّ بِهِ عَلَىَّ، وَأَنِّى دُونَهُمْ، فَكَيْفَ يُمْكِنُنِي أَنْ أَذِلَّ وَأَتَوَاضَعَ لِمَنْ أُمِرْتُ بِمَقْتِهِ وَبُغْضِهِ، وَبِمُجَانَبَتِهِ وَمَعْرِفَةِ النِّعْمَةِ الَّتِي بِهَا فُضِّلْتُ عَلَيْهِ؟

Qultu: Qad ʾumirtu bi-al-ghaḍabi wa-al-bughḍati li-al-ʿāṣīna, wa-al-mujānabati lahum, wa-al-maqti lahum, wa-maʿrifati al-niʿami allatī bihā ʿuṣimtu min kathīrin min ʾaʿmālihim, fa-qad yumkinunī ʾan ʾadhilla wa-ʾatawāḍaʿa li-al-muṭīʿīna, wa-ʾaʿrifa lahum qadrahum wa-mā rafaʿahumu Allāhu ʿazza wa-jalla bihi ʿalayya, wa-ʾannī dūnahum, fa-kayfa yumkinunī ʾan ʾadhilla wa-ʾatawāḍaʿa li-man ʾumirtu bi-maqtihi wa-bughḍihi, wa-bi-mujānabatihi wa-maʿrifati al-niʿmati allatī bihā fuḍḍiltu ʿalayhi?

I said: I have been commanded to feel anger and hatred toward the disobedient, to keep apart from them and detest them, and to recognize the blessings by which I have been protected from many of their deeds. I can lower and humble myself before the obedient, acknowledge their standing and the means by which God, mighty and majestic, has raised them above me, and recognize that I am beneath them. But how can I lower and humble myself before someone I have been commanded to detest, hate, and keep apart from, while recognizing the blessing by which I have been favored over him?

قَالَ: لَا يَمْنَعُكَ ذَلِكَ مِنَ التَّوَاضُعِ لِلَّهِ عَزَّ وَجَلَّ، وَالذُّلِّ فِي نَفْسِكَ، مَعَ الْقِيَامِ بِذَلِكَ كُلِّهِ.

Qāla: Lā yamnaʿuka dhālika mina al-tawāḍuʿi li-llāhi ʿazza wa-jalla, wa-al-dhulli fī nafsika, maʿa al-qiyāmi bi-dhālika kullihi.

He said: This does not prevent you from being humble before God, mighty and majestic, and lowly within yourself while fulfilling all these duties.

قُلْتُ: مَا أَجِدُنِي أُحْسِنُ أَنْ أُمَيِّزَ بَيْنَ هَذَيْنِ: أَنْ أَتَوَاضَعَ لِمَنْ أَنَا لَهُ مُبْغِضٌ، وَعَلَيْهِ غَضْبَانُ وَلَهُ مُجَانِبٌ، أَحْمَدُ اللَّهَ عَلَى الْعِصْمَةِ مِنْ مِثْلِ عَمَلِهِ. وَكَيْفَ لَا أَرَى أَنِّى خَيْرٌ مِنْهُ وَقَدْ فَضَّلَنِى اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ؟ فَقَدِ الْتَبَسَ عَلَىَّ مَعْنَى مَا وَصَفْتَ فِي نَفْىِ الْعُجْبِ،

Qultu: Mā ʾajidunī ʾuḥsinu ʾan ʾumayyiza bayna hādhayni: ʾAn ʾatawāḍaʿa li-man ʾanā lahu mubghiḍun, wa-ʿalayhi ghaḍbānu wa-lahu mujānibun, ʾaḥmadu Allāha ʿalā al-ʿiṣmati min mithli ʿamalihi. Wa-kayfa lā ʾarā ʾannī khayrun minhu wa-qad faḍḍalanī Allāhu ʿazza wa-jalla ʿalayhi? Fa-qadi iltabasa ʿalayya maʿnā mā waṣafta fī nafyi al-ʿujbi,

I said: I do not find that I know how to distinguish these two things: humbling myself before someone I hate, am angry with, and keep apart from, while praising God for protecting me from deeds like his. How can I not consider myself better than him when God, mighty and majestic, has favored me over him? The meaning of what you have described about removing self-admiration has become unclear to me,

فَإِنِّي لَا أَمْتَنِعُ أَنْ أَعْلَمَ أَنَّ اللَّهَ عَزَّ وَجَلَّ رَفَعَ قَدْرِى فَوْقَهُ وَأَنِّى قَدْ عَلِمْتُ مَا لَمْ يَعْلَمْ، وَتَوَرَّعْتُ عَمَّا لَمْ يَتَوَرَّعْ، وَأَمَّا مَا وَصَفْتَ مِنْ نَفْىِ الْكِبْرِ فَلَسْتُ أَمْتَنِعُ مِنْهُ إِذَا كُنْتُ أَعْلَمُ أَنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ فَضَّلَنِي عَلَيْهِ بِأُمُورٍ كَثِيرَةٍ أَنْ أَنْظُرَ إِلَيْهِ بِعَيْنِ الْمَقْتِ وَالْبُغْضَةِ كَمَا أُمِرْتُ وَنُدِبْتُ.

Fa-ʾinnī lā ʾamtaniʿu ʾan ʾaʿlama ʾanna Allāha ʿazza wa-jalla rafaʿa qadrī fawqahu wa-ʾannī qad ʿalimtu mā lam yaʿlam, wa-tawarraʿtu ʿammā lam yatawarraʿ, wa-ʾammā mā waṣafta min nafyi al-kibri fa-lastu ʾamtaniʿu minhu ʾidhā kuntu ʾaʿlamu ʾanna Allāha ʿazza wa-jalla qad faḍḍalanī ʿalayhi bi-ʾumūrin kathīratin ʾan ʾanẓura ʾilayhi bi-ʿayni al-maqti wa-al-bughḍati ka-mā ʾumirtu wa-nudibtu.

for I cannot help knowing that God, mighty and majestic, has raised my standing above his, that I know what he does not know, and that I have scrupulously avoided what he has not avoided. As for what you have described about removing arrogance, I cannot keep myself from it: knowing that God, mighty and majestic, has favored me over him in many ways, I look upon him with detestation and hatred as I have been commanded and urged to do.

قَالَ: إِنَّ ذَلِكَ لَيَلْتَبِسُ عَلَى مَنْ هُوَ أَعْلَمُ مِنْكَ وَأَقْوَى.

Qāla: ʾInna dhālika la-yaltabisu ʿalā man huwa ʾaʿlamu minka wa-ʾaqwā.

He said: This is indeed confusing even to someone more knowledgeable and stronger than you.

وَمِنْ ذَلِكَ أُوتِىَ كَثِيرٌ مِنَ الدَّيَّانِينَ، حَتَّى أُعْجِبُوا وَتَكَبَّرُوا، وَظَنُّوا أَنَّهُمْ قَدْ أَطَاعُوا اللَّهَ عَزَّ وَجَلَّ بِذَلِكَ، لِأَنَّ الْكِبْرَ عَلَى الْمُطِيعِ شَرٌّ مُقَرَّرٌ بِعَيْنِهِ، لَا يَلْتَبِسُ إِلَّا عَلَى الْغَافِلِينَ، وَالْكِبْرُ عَلَى الْعَاصِينَ يُمَازِجُهُ وَيَشُوبُهُ الْغَضَبُ لِلَّهِ وَالْمُجَانَبَةُ لَهُ، وَالِاعْتِرَافُ بِالنِّعَمِ الَّتِي فُضِّلَ بِهَا عَلَيْهِمْ، وَالْتَبَسَ وَاشْتَبَهَ لِهَذِهِ الشَّائِبَةِ، حَتَّى خُدِعَ بِهَا كَثِيرٌ مِنَ الْمُتَعَبِّدِينَ،

Wa-min dhālika ʾūtiya kathīrun mina al-dayyānīna, ḥattā ʾuʿjibū wa-takabbarū, wa-ẓannū ʾannahum qad ʾaṭāʿū Allāha ʿazza wa-jalla bi-dhālika, li-ʾanna al-kibra ʿalā al-muṭīʿi sharrun muqarrarun bi-ʿaynihi, lā yaltabisu ʾillā ʿalā al-ghāfilīna, wa-al-kibru ʿalā al-ʿāṣīna yumāzijuhu wa-yashūbuhu al-ghaḍabu li-llāhi wa-al-mujānabatu lahu, wa-al-iʿtirāfu bi-al-niʿami allatī fuḍḍila bihā ʿalayhim, wa-iltabasa wa-ishtabaha li-hādhihi al-shāʾibati, ḥattā khudiʿa bihā kathīrun mina al-mutaʿabbidīna,

This has been the undoing of many devout people, leading them into self-admiration and arrogance while they thought that through it they were obeying God, mighty and majestic. Arrogance toward an obedient person is an unmistakable evil in itself, confusing only to the heedless. But arrogance toward the disobedient is mingled and mixed with anger for God's sake, keeping apart for His sake, and acknowledgment of the blessings by which one has been favored over them. This admixture makes it confusing and uncertain, so that many worshippers have been deceived by it,

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وَظَنُّوا أَنَّهُمْ بِذَلِكَ مُصِيبُونَ، لِلَّهِ عَزَّ وَجَلَّ مُطِيعُونَ.

Wa-ẓannū ʾannahum bi-dhālika muṣībūna, li-llāhi ʿazza wa-jalla muṭīʿūna.

and thought that in doing this they were acting correctly and obeying God, mighty and majestic.

وَسَأُبَيِّنُ لَكَ ذَلِكَ حَتَّى تُمَيِّزَ بَيْنَهُمَا، فَتَغْضَبَ وَتَمْقُتَ وَتُجَانِبَ لِلَّهِ، وَتَعْرِفَ مَا فُضِّلْتَ بِهِ مِنَ النِّعَمِ، وَتُزَايِلَ الْعُجْبَ وَالْكِبْرَ بِالْعِلْمِ، وَمَا يُمْكِنُ فِي النَّظَرِ لِمَنْ عَقَلَ عَنِ اللَّهِ عَزَّ وَجَلَّ أَمْرَهُ.

Wa-sa-ʾubayyinu laka dhālika ḥattā tumayyiza baynahumā, fa-taghḍaba wa-tamquta wa-tujāniba li-llāhi, wa-taʿrifa mā fuḍḍilta bihi mina al-niʿami, wa-tuzāyila al-ʿujba wa-al-kibra bi-al-ʿilmi, wa-mā yumkinu fī al-naẓari li-man ʿaqala ʿani Allāhi ʿazza wa-jalla ʾamrahu.

I will explain this to you so that you can distinguish the two, feel anger and detestation and keep apart for God's sake, recognize the blessings by which you have been favored, and leave self-admiration and arrogance behind through knowledge and through the reflection available to someone who understands God's command, mighty and majestic.

فَإِنْ مَيَّزْتَ بَيْنَهُمَا نَجَوْتَ مِنَ الْكِبْرِ وَالْعُجْبِ وَمَقْتِ اللَّهِ عَزَّ وَجَلَّ، بِالْغَضَبِ لَهُ وَعِرْفَانِ نِعَمِهِ، وَإِذَا لَمْ تُمَيِّزْ بَيْنَهُمَا خَدَعَتْكَ نَفْسُكَ وَعَدُوُّكَ بِالطَّاعَةِ، فَأَلْقَتْكَ فِي الْمَعْصِيَةِ لِمَا شَابَهَا مِنَ الطَّاعَةِ.

Fa-ʾin mayyazta baynahumā najawta mina al-kibri wa-al-ʿujbi wa-maqti Allāhi ʿazza wa-jalla, bi-al-ghaḍabi lahu wa-ʿirfāni niʿamihi, wa-ʾidhā lam tumayyiz baynahumā khadaʿatka nafsuka wa-ʿaduwwuka bi-al-ṭāʿati, fa-ʾalqatka fī al-maʿṣiyati li-mā shābahā mina al-ṭāʿati.

If you distinguish the two, you escape arrogance, self-admiration, and God's detestation, mighty and majestic, through anger for His sake and recognition of His blessings. If you do not distinguish them, your self and your enemy deceive you through obedience, and your self casts you into disobedience because of the obedience mixed into it.

شَرْحُ الْمَسْأَلَةِ الْمُتَقَدِّمَةِ: اعْلَمْ أَنَّ النَّاسَ عِنْدَكَ فِرْقَتَانِ: فِرْقَةٌ مَسْتُورَةٌ لَا تَعْرِفُ مِنْهَا سُوءًا وَلَا جُرْمًا، فَتِلْكَ الْفِرْقَةُ أَفْضَلُ مِنْكَ عِنْدَكَ، إِذْ لَمْ تَتَبَيَّنْ مِنْهَا مَكْرُوهًا.

Sharḥu al-masʾalati al-mutaqaddimati: Iʿlam ʾanna al-nāsa ʿindaka firqatāni: Firqatun mastūratun lā taʿrifu minhā sūʾan wa-lā jurman, fa-tilka al-firqatu ʾafḍalu minka ʿindaka, ʾidh lam tatabayyan minhā makrūhan.

Explanation of the preceding question: Know that, as far as you can tell, people fall into two groups. One group's faults are concealed: you know of no evil or wrongdoing on their part. In your estimation that group is better than you, since you have observed nothing blameworthy in them.

وَالْفِرْقَةُ الثَّانِيَةُ مُخْتَلِفُونَ فِي ذَلِكَ، فَمِنْهُمْ مَنْ هُوَ عِنْدَكَ مَهْتُوكٌ فِي ذَنْبٍ أَوْ ذَنْبَيْنِ أَوْ أَكْثَرَ مِنْ ذَلِكَ. إِلَّا أَنَّهُ أَقَلُّ مِمَّا تَبَيَّنَ لَكَ مِنْ نَفْسِكَ مِنَ الذُّنُوبِ فِي طُولِ عُمُرِكَ، فَهَؤُلَاءِ أَفْضَلُ مِنْكَ عِنْدَكَ، إِذْ كُنْتَ تَعْرِفُ مِنْ نَفْسِكَ أَكْثَرَ مِمَّا تَعْرِفُ مِنْهُمْ.

Wa-al-firqatu al-thāniyatu mukhtalifūna fī dhālika, fa-minhum man huwa ʿindaka mahtūkun fī dhanbin ʾaw dhanbayni ʾaw ʾakthara min dhālika. ʾIllā ʾannahu ʾaqallu mimmā tabayyana laka min nafsika mina al-dhunūbi fī ṭūli ʿumrika, fa-hāʾulāʾi ʾafḍalu minka ʿindaka, ʾidh kunta taʿrifu min nafsika ʾakthara mimmā taʿrifu minhum.

The second group varies in this respect. Some are exposed in your eyes as having committed one sin, two sins, or more, but fewer than the sins you have recognized in yourself throughout your life. These people are better than you in your estimation, since you know more faults in yourself than you know in them.

وَفِرْقَةٌ قَدْ ظَهَرَ لَكَ مِنْهَا مِنَ الذُّنُوبِ أَكْبَرُ وَأَعْظَمُ مِمَّا قَدْ ظَهَرَ لَكَ مِنْ نَفْسِكَ.

Wa-firqatun qad ẓahara laka minhā mina al-dhunūbi ʾakbaru wa-ʾaʿẓamu mimmā qad ẓahara laka min nafsika.

And there is a group whose sins, as they have become apparent to you, are greater and graver than those that have become apparent to you in yourself.

فَأَمَّا الْكَثْرَةُ فَلَا تَقْدِرُ أَنْ تُحْصِيَهَا مِنْ غَيْرِكَ كَمَا تُحْصِيهَا مِنْ نَفْسِكَ، لِأَنَّكَ خَالٍ بِنَفْسِكَ فِي كُلِّ حَالٍ فِي عُمُرِكَ كُلِّهِ، وَلَا تَقْدِرُ أَنْ تَصْحَبَ غَيْرَكَ فِي طُولِ عُمُرِكَ فَلَا تُفَارِقَهُ، كَمَا لَا تَقْدِرُ أَنْ تُفَارِقَ نَفْسَكَ، وَلَا تَطَّلِعُ عَلَى سَرَائِرِهِ وَضَمِيرِهِ كَاطِّلَاعِكَ عَلَى سَرَائِرِ نَفْسِكَ وَضَمِيرِهَا، فَذُنُوبُكَ عِنْدَكَ أَكْثَرُ مِنْ ذُنُوبِ غَيْرِكَ.

Fa-ʾammā al-kathratu fa-lā taqdiru ʾan tuḥṣiyahā min ghayrika ka-mā tuḥṣīhā min nafsika, li-ʾannaka khālin bi-nafsika fī kulli ḥālin fī ʿumrika kullihi, wa-lā taqdiru ʾan taṣḥaba ghayraka fī ṭūli ʿumrika fa-lā tufāriqahu, ka-mā lā taqdiru ʾan tufāriqa nafsaka, wa-lā taṭṭaliʿu ʿalā sarāʾirihi wa-ḍamīrihi ka-iṭṭilāʿika ʿalā sarāʾiri nafsika wa-ḍamīrihā, fa-dhunūbuka ʿindaka ʾaktharu min dhunūbi ghayrika.

As for their number, you cannot count another person's sins as you count your own, because you are alone with your self in every circumstance throughout your entire life. You cannot accompany another person your whole life without leaving him as you are unable to leave your own self; nor can you see into his secrets and conscience as you see into your own self's secrets and conscience. In your own knowledge, then, your sins are more numerous than another person's.

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فَأَمَّا الْعِظَمُ فَقَدْ يَظْهَرُ لَكَ مِنْ غَيْرِكَ ذُنُوبٌ عَظِيمَةٌ كَالْقَتْلِ وَالسَّرِقَةِ وَالزِّنَا وَغَيْرِهِ مِنْ غَيْرِكَ، فَقَدْ يَكُونُ بَعْضُ مَنْ ظَهَرَ لَكَ ذَلِكَ مِنْهُ لَيْسَ عِنْدَهُ مِنَ الْمَعْرِفَةِ وَالْعِلْمِ مَا عِنْدَكَ. فَالْحُجَّةُ عَلَيْكَ أَعْظَمُ مِنْهَا عَلَيْهِ، وَالْحِسَابُ عَلَيْكَ فِي سُؤَالِ الْقِيَامَةِ بِالْعِلْمِ أَشَدُّ، فَأَنْتَ تَخَافُ عَلَى نَفْسِكَ الْعَذَابَ، عَلَى قَدْرِ تَضْيِيعِكَ مَعَ الْعِلْمِ وَالْمَعْرِفَةِ، فَتَنْفِى عَنْكَ الْكِبْرَ بِذَلِكَ.

Fa-ʾammā al-ʿiẓamu fa-qad yaẓharu laka min ghayrika dhunūbun ʿaẓīmatun ka-al-qatli wa-al-sariqati wa-al-zinā wa-ghayrihi min ghayrika, fa-qad yakūnu baʿḍu man ẓahara laka dhālika minhu laysa ʿindahu mina al-maʿrifati wa-al-ʿilmi mā ʿindaka. Fa-al-ḥujjatu ʿalayka ʾaʿẓamu minhā ʿalayhi, wa-al-ḥisābu ʿalayka fī suʾāli al-qiyāmati bi-al-ʿilmi ʾashaddu, fa-ʾanta takhāfu ʿalā nafsika al-ʿadhāba, ʿalā qadri taḍyīʿika maʿa al-ʿilmi wa-al-maʿrifati, fa-tanfī ʿanka al-kibra bi-dhālika.

As for gravity, you may see grave sins in someone else, such as killing, theft, illicit sex, and other such deeds in another person. Some of those in whom this has become apparent to you may lack the understanding and knowledge you possess. The case against you is therefore greater than the case against him, and your reckoning in the questioning of the Resurrection is stricter because of your knowledge. You thus fear punishment for yourself in proportion to your neglect despite knowledge and understanding, and thereby remove arrogance from yourself.

وَقَدْ يَكُونُ لِبَعْضِ مَنْ ظَهَرَ لَكَ ذَلِكَ مِنْهُ مِنَ الْعِلْمِ مَا لَكَ أَوْ أَكْثَرُ، وَقَدْ ظَهَرَ لَكَ مِنَ الذُّنُوبِ أَعْظَمُ مِمَّا أَتَيْتَ بِهِ، فَهُوَ أَعْظَمُ عِصْيَانًا مِنْكَ.

Wa-qad yakūnu li-baʿḍi man ẓahara laka dhālika minhu mina al-ʿilmi mā laka ʾaw ʾaktharu, wa-qad ẓahara laka mina al-dhunūbi ʾaʿẓamu mimmā ʾatayta bihi, fa-huwa ʾaʿẓamu ʿiṣyānan minka.

Some of those in whom this has become apparent to you may possess as much knowledge as you, or more, while sins greater than those you have committed have become apparent to you in them. Such a person is more disobedient than you.

فَهَذَا الَّذِي سَأَلْتَ عَنْهُ، إِنْ عَقَلْتَ وَأَرَدْتَ التَّمْيِيزَ بَيْنَ الْغَضَبِ لِلَّهِ عَزَّ وَجَلَّ وَالنَّجَاةِ مِنَ الْعُجْبِ وَالْكِبْرِ.

Fa-hādhā alladhī saʾalta ʿanhu, ʾin ʿaqalta wa-ʾaradta al-tamyīza bayna al-ghaḍabi li-llāhi ʿazza wa-jalla wa-al-najāti mina al-ʿujbi wa-al-kibri.

This is the case you asked about, if you understand and wish to distinguish between anger for God's sake, mighty and majestic, and deliverance from self-admiration and arrogance.

فَالَّذِي عَلَيْكَ فِيهِ: أَنْ تَعْرِفَ نِعْمَةَ اللَّهِ عَزَّ وَجَلَّ عَلَيْكَ، إِذْ عَصَمَكَ مِنْ مِثْلِ عَمَلِهِ، وَتَغْضَبَ لِلَّهِ عَزَّ وَجَلَّ وَتُجَانِبَهُ وَتَجْفُوَهُ، غَضَبًا لِرَبِّكَ تَعَالَى، فَلَا تَنْسَ الْخَوْفَ عَلَى نَفْسِكَ حَتَّى تَرَى أَنَّكَ نَاجٍ وَأَنَّهُ هَالِكٌ دُونَكَ، وَأَنْتَ لَا تَدْرِى بِمَ يُخْتَمُ لَكَ، وَلَا بِمَا يُخْتَمُ لَهُ وَإِنَّمَا وُكِّلْتَ بِالْخَوْفِ عَلَى نَفْسِكَ مِنْ ذَنْبِكَ،

Fa-alladhī ʿalayka fīhi: ʾAn taʿrifa niʿmata Allāhi ʿazza wa-jalla ʿalayka, ʾidh ʿaṣamaka min mithli ʿamalihi, wa-taghḍaba li-llāhi ʿazza wa-jalla wa-tujānibahu wa-tajfuwahu, ghaḍaban li-rabbika taʿālā, fa-lā tansa al-khawfa ʿalā nafsika ḥattā tarā ʾannaka nājin wa-ʾannahu hālikun dūnaka, wa-ʾanta lā tadrī bi-ma yukhtamu laka, wa-lā bi-mā yukhtamu lahu wa-ʾinnamā wukkilta bi-al-khawfi ʿalā nafsika min dhanbika,

Your duty regarding him is to recognize God's blessing upon you, mighty and majestic, in protecting you from deeds like his, and to be angry for God's sake, mighty and majestic, keep apart from him, and treat him coldly out of anger for your Lord's sake, exalted is He. Yet do not forget fear for yourself to the point of imagining that you will be saved while he alone will perish. You do not know how your life will end or how his will end. You have been charged only with fearing for yourself because of your own sin,

وَلَمْ تُوَكَّلْ بِالْخَوْفِ عَلَيْهِ مِنْ ذَنْبِهِ، إِلَّا مِنْ طَرِيقِ الْإِشْفَاقِ عَلَيْهِ، فَأَمَّا مَا نُدِبْتَ إِلَيْهِ، وَوَجَبَ عَلَيْكَ: أَنْ تَخَافَ اللَّهَ عَزَّ وَجَلَّ وَتَرْهَبَهُ وَتَتُوبَ إِلَيْهِ، وَتَخَافَ أَلَّا يُقْبَلَ مِنْكَ صَالِحُ عَمَلِكَ، لِمَا سَلَفَ مِنْ ذُنُوبِكَ، وَلِمَا تَخَافُ أَنْ يَكُونَ قَدْ دَخَلَ عَلَيْكَ فِي عَمَلِكَ مِنَ الْآفَاتِ الَّتِي تُفْسِدُهُ، وَأَنْ تَخَافَ مِنْ سُوءِ عَوَاقِبِ الْخَاتِمَةِ،

Wa-lam tuwakkal bi-al-khawfi ʿalayhi min dhanbihi, ʾillā min ṭarīqi al-ʾishfāqi ʿalayhi, fa-ʾammā mā nudibta ʾilayhi, wa-wajaba ʿalayka: ʾAn takhāfa Allāha ʿazza wa-jalla wa-tarhabahu wa-tatūba ʾilayhi, wa-takhāfa ʾallā yuqbala minka ṣāliḥu ʿamalika, li-mā salafa min dhunūbika, wa-li-mā takhāfu ʾan yakūna qad dakhala ʿalayka fī ʿamalika mina al-ʾāfāti allatī tufsiduhu, wa-ʾan takhāfa min sūʾi ʿawāqibi al-khātimati,

and have not been charged with fearing for him because of his sin except out of compassionate concern for him. What you have been urged and required to do is fear God, mighty and majestic, stand in awe of Him, repent to Him, and fear that your righteous deeds may not be accepted because of your past sins and the corrupting defects you fear may have entered your deeds; and to fear an evil final outcome,

وَسَابِقِ الْعِلْمِ فِيكَ، فَإِنَّمَا أُمِرْتَ وَوَجَبَ عَلَيْكَ الْخَوْفُ عَلَى نَفْسِكَ، لِأَنَّكَ الْمَأْخُوذُ بِذَنْبِكَ لَا بِذَنْبِ غَيْرِكَ، أَلَمْ تَسْمَعِ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى، مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا. وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا.

Wa-sābiqi al-ʿilmi fīka, fa-ʾinnamā ʾumirta wa-wajaba ʿalayka al-khawfu ʿalā nafsika, li-ʾannaka al-maʾkhūdhu bi-dhanbika lā bi-dhanbi ghayrika, ʾa-lam tasmaʿi Allāha ʿazza wa-jalla yaqūlu: Wa-lā taziru wāziratun wizra ʾukhrā, man ʿamila ṣāliḥan fa-li-nafsihi wa-man ʾasāʾa fa-ʿalayhā. Wa-lā taksibu kullu nafsin ʾillā ʿalayhā.

and the prior knowledge concerning you. You have been commanded and required only to fear for yourself, because you are held accountable for your sin, not another person's. Have you not heard God, mighty and majestic, say: “No burden-bearing soul bears another's burden”; “Whoever does good, it is for himself, and whoever does evil, it is against himself”; and “Every soul earns only against itself”?

Source page 531

فَأَنْتَ لَا تَدْرِى لَعَلَّ اللَّهَ عَزَّ وَجَلَّ يَكُونُ قَدْ غَضِبَ عَلَيْكَ، فَأَنْتَ عِنْدَكَ شُغْلٌ عَنِ الْخَوْفِ عَلَى غَيْرِكَ، وَلَا تَدْرِى بِمَا يُخْتَمُ لَكَ، وَكَمْ قَدْ رَأَيْتَ رَاحِمًا لِغَيْرِهِ مِنَ الْمُسْرِفِينَ عَلَى أَنْفُسِهِمْ قَدْ رَجَعَ إِلَى الْمَعَاصِي، وَتَابَ الْمَرْحُومُ عِنْدَهُ، وَرَجَعَ هُوَ حَتَّى مَاتَ عَلَى شَرِّ أَحْوَالِهِ، وَمَاتَ الْآخَرُ عَلَى الطَّاعَةِ وَالتَّشْمِيرِ؛

Fa-ʾanta lā tadrī laʿalla Allāha ʿazza wa-jalla yakūnu qad ghaḍiba ʿalayka, fa-ʾanta ʿindaka shughlun ʿani al-khawfi ʿalā ghayrika, wa-lā tadrī bi-mā yukhtamu laka, wa-kam qad raʾayta rāḥiman li-ghayrihi mina al-musrifīna ʿalā ʾanfusihim qad rajaʿa ʾilā al-maʿāṣī, wa-tāba al-marḥūmu ʿindahu, wa-rajaʿa huwa ḥattā māta ʿalā sharri ʾaḥwālihi, wa-māta al-ʾākharu ʿalā al-ṭāʿati wa-al-tashmīri;

You do not know: God, mighty and majestic, may already be angry with you. You have enough to occupy you without fearing for someone else, and you do not know how your life will end. How often have you seen someone who pitied another for his excessive sins return to disobedience himself, while the person he pitied repented? He himself relapsed until he died in his worst condition, while the other died in obedience and earnest endeavor;

لِأَنَّ اللَّهَ قَدْ غَيَّبَ عِلْمَ عَوَاقِبِ الْأُمُورِ وَأَعْمَالِ الْعِبَادِ عَنْهُمْ، فَلَا يَدْرِى أَحَدٌ مِنْهُمْ إِلَّا الرُّسُلَ الَّذِينَ بَيَّنَ لَهُمْ، فَلَا يَدْرِى الْعَبْدُ عَلَى مَا يَمُوتُ، وَبِأَيِّ حَالٍ يُخْتَمُ لَهُ بِهَا، فَالْخَوْفُ عَلَى نَفْسِكَ أَوْلَى بِكَ مِنَ الْخَوْفِ عَلَى غَيْرِكَ.

Li-ʾanna Allāha qad ghayyaba ʿilma ʿawāqibi al-ʾumūri wa-ʾaʿmāli al-ʿibādi ʿanhum, fa-lā yadrī ʾaḥadun minhum ʾillā al-rusula alladhīna bayyana lahum, fa-lā yadrī al-ʿabdu ʿalā mā yamūtu, wa-bi-ʾayyi ḥālin yukhtamu lahu bihā, fa-al-khawfu ʿalā nafsika ʾawlā bika mina al-khawfi ʿalā ghayrika.

for God has concealed from them knowledge of the outcomes of affairs and of His servants' deeds. None of them knows, except the messengers to whom He has made it clear. The servant does not know in what state he will die or in what condition his life will end. Fear for yourself is therefore more fitting for you than fear for someone else.

فَإِذَا لَمْ تَتْرُكِ الْخَوْفَ عَلَى نَفْسِكَ لِمَا سَلَفَ مِنْ ذُنُوبِكَ، وَبِمَا يُخْتَمُ لَكَ بِهِ، وَأَنْتَ مَعَ ذَلِكَ عَارِفٌ بِنِعْمَةِ رَبِّكَ الَّذِي عَصَمَكَ مِنْ سُوءِ فِعْلِ غَيْرِكَ، وَغَضِبْتَ لِلَّهِ عَزَّ وَجَلَّ، وَجَانَبْتَ وَأَنْتَ غَيْرُ نَاسٍ لِلْحَذَرِ، وَلَا تَارِكٍ لِلْخَوْفِ عَلَى نَفْسِكَ، فَلَسْتَ بِمُسْتَكْبِرٍ عَلَيْهِ.

Fa-ʾidhā lam tatruki al-khawfa ʿalā nafsika li-mā salafa min dhunūbika, wa-bi-mā yukhtamu laka bihi, wa-ʾanta maʿa dhālika ʿārifun bi-niʿmati rabbika alladhī ʿaṣamaka min sūʾi fiʿli ghayrika, wa-ghaḍibta li-llāhi ʿazza wa-jalla, wa-jānabta wa-ʾanta ghayru nāsin li-al-ḥadhari, wa-lā tārikin li-al-khawfi ʿalā nafsika, fa-lasta bi-mustakbirin ʿalayhi.

If you do not abandon fear for yourself because of your past sins and how your life will end, while also recognizing your Lord's blessing in protecting you from another person's evil conduct, and if you are angry for God's sake, mighty and majestic, and keep apart without forgetting caution or abandoning fear for yourself, then you are not being arrogant toward him.

وَإِنَّمَا تَكُونُ مُسْتَكْبِرًا عَلَيْهِ إِذَا نَظَرْتَ إِلَيْهِ بِعَيْنِ الِازْدِرَاءِ وَالْحُقْرِيَّةِ، وَقَدْ غَلَبَ عَلَى قَلْبِكَ أَنَّكَ النَّاجِي، وَأَنَّكَ خَيْرٌ مِنْهُ عَلَى كُلِّ حَالٍ، فَلَا تَذْكُرُ مَا سَلَفَ مِنْكَ، وَلَا بِمَا يُخْتَمُ لَكَ، فَحِينَئِذٍ تَجْمَعُ عِصْيَانًا لِلَّهِ عَزَّ وَجَلَّ وَكِبْرًا، إِذَا نَظَرْتَ إِلَيْهِ بِالِازْدِرَاءِ، وَأَنَّكَ خَيْرٌ مِنْهُ غَيْرَ خَائِفٍ عَلَى نَفْسِكَ،

Wa-ʾinnamā takūnu mustakbiran ʿalayhi ʾidhā naẓarta ʾilayhi bi-ʿayni al-izdirāʾi wa-al-ḥuqriyyati, wa-qad ghalaba ʿalā qalbika ʾannaka al-nājī, wa-ʾannaka khayrun minhu ʿalā kulli ḥālin, fa-lā tadhkuru mā salafa minka, wa-lā bi-mā yukhtamu laka, fa-ḥīnaʾidhin tajmaʿu ʿiṣyānan li-llāhi ʿazza wa-jalla wa-kibran, ʾidhā naẓarta ʾilayhi bi-al-izdirāʾi, wa-ʾannaka khayrun minhu ghayra khāʾifin ʿalā nafsika,

You are being arrogant toward him only when you look at him with contempt and disparagement, while the conviction that you will be saved and are better than him in every circumstance dominates your heart, so that you remember neither your past deeds nor how your life will end. Then you combine disobedience to God, mighty and majestic, with arrogance, when you look at him contemptuously, considering yourself better than him without fearing for yourself,

أَوْ أَنِفْتَ أَنْ تَقْبَلَ مِنْهُ حَقًّا أَوْ تُؤَدِّىَ إِلَيْهِ حَقًّا أَوْجَبَهُ اللَّهُ عَزَّ وَجَلَّ لَهُ عَلَيْكَ، وَقَدْ قَطَعَ قَلْبُكَ عَلَيْهِ بِالْهَلَاكِ، وَغَلَبَ عَلَيْكَ النَّجَاةُ لَكَ، فَحِينَئِذٍ قَدْ تَكَبَّرْتَ عَلَيْهِ وَأُعْجِبْتَ بِنَفْسِكَ، كَمَا صَنَعَ عَابِدُ بَنِي إِسْرَائِيلَ بِخَلِيعِهِمْ.

ʾAw ʾanifta ʾan taqbala minhu ḥaqqan ʾaw tuʾaddiya ʾilayhi ḥaqqan ʾawjabahu Allāhu ʿazza wa-jalla lahu ʿalayka, wa-qad qaṭaʿa qalbuka ʿalayhi bi-al-halāki, wa-ghalaba ʿalayka al-najātu laka, fa-ḥīnaʾidhin qad takabbarta ʿalayhi wa-ʾuʿjibta bi-nafsika, ka-mā ṣanaʿa ʿābidu Banī ʾIsrāʾīla bi-khalīʿihim.

or when you disdain accepting a truth from him or rendering him a right that God, mighty and majestic, has made binding upon you, while your heart has pronounced his destruction certain and the conviction of your own salvation predominates in you. Then you have become arrogant toward him and self-admiring, just as the worshipper among the Children of Israel acted toward their dissolute man.

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فَلَا تَدَعْ ذِكْرَ النِّعْمَةِ الَّتِي بِهَا فُضِّلْتَ، وَلَا مُجَانَبَةَ الْفَاسِقِينَ، وَلَا تَنْسَ سَالِفَ ذُنُوبِكَ، وَعَظِيمَ الْحُجَّةِ عَلَيْكَ فِي عِلْمِكَ وَعَمَلِكَ لِلَّهِ عَزَّ وَجَلَّ وَمَعْرِفَتِكَ، وَبِمَ يُخْتَمُ لَكَ، خَائِفًا أَنْ يُخْتَمَ لَكَ بِشَرِّ الْأَعْمَالِ، وَأَنْ تَكُونَ عِنْدَ اللَّهِ عَزَّ وَجَلَّ فِي عِلْمِهِ شَقِيًّا، فَقَدْ عَظُمَ خَطَرُكَ، وَفِي ذَلِكَ شُغْلٌ لَكَ عَنِ الْكِبْرِ عَلَى غَيْرِكَ،

Fa-lā tadaʿ dhikra al-niʿmati allatī bihā fuḍḍilta, wa-lā mujānabata al-fāsiqīna, wa-lā tansa sālifa dhunūbika, wa-ʿaẓīma al-ḥujjati ʿalayka fī ʿilmika wa-ʿamalika li-llāhi ʿazza wa-jalla wa-maʿrifatika, wa-bi-ma yukhtamu laka, khāʾifan ʾan yukhtama laka bi-sharri al-ʾaʿmāli, wa-ʾan takūna ʿinda Allāhi ʿazza wa-jalla fī ʿilmihi shaqiyyan, fa-qad ʿaẓuma khaṭaruka, wa-fī dhālika shughlun laka ʿani al-kibri ʿalā ghayrika,

Do not abandon remembrance of the blessing by which you have been favored, or keeping apart from the transgressors. Do not forget your past sins, the weight of the case against you through your knowledge, your deeds for God, mighty and majestic, and your understanding, or how your life will end. Fear that it may end with the worst deeds and that, in God's knowledge, mighty and majestic, you may be wretched. Your peril is great, and this gives you enough to occupy you without being arrogant toward anyone else,

وَلَا تَأْنَفْ أَنْ تَقْبَلَ الْحَقَّ مِنْهُ، وَلَا أَنْ تُؤَدِّىَ الْحَقَّ إِلَيْهِ إِنْ كَانَ قَرَابَةً أَوْ غَيْرَهُ.

Wa-lā taʾnaf ʾan taqbala al-ḥaqqa minhu, wa-lā ʾan tuʾaddiya al-ḥaqqa ʾilayhi ʾin kāna qarābatan ʾaw ghayrahu.

and do not disdain accepting the truth from him or rendering him his due, whether he is a relative or someone else.

قُلْتُ: فَأَنَا لَا أَدْرِى بِمَ يُخْتَمُ لَهُ.

Qultu: Fa-ʾanā lā ʾadrī bi-ma yukhtamu lahu.

I said: Then I do not know how his life will end.

قَالَ: أَجَلْ، وَإِنَّمَا وُكِّلْتَ بِالْخَوْفِ عَلَى نَفْسِكَ، وَالْإِشْفَاقِ مِنْ سُوءِ الْخَاتِمَةِ لِعَمَلِكَ، وَلَوْ خُتِمَ لَكَ وَلَهُ بِأَعْمَالِ أَهْلِ النَّارِ فَدَخَلْتُمَا جَمِيعًا النَّارَ مَا كَانَ لَكَ فِي الْخَوْفِ عَلَيْهِ رَاحَةٌ وَلَا فَرَحٌ، فَالْغَمُّ لِنَفْسِكَ وَالْحَذَرُ عَلَيْهَا أَوْلَى بِكَ فِي الدُّنْيَا وَالْآخِرَةِ، لِأَنَّهُ لَوْ كَانَتْ بِكَ قُرْحَةٌ تَضْرِبُ عَلَيْكَ، وَبِغَيْرِكَ أَكِلَةٌ،

Qāla: ʾAjal, wa-ʾinnamā wukkilta bi-al-khawfi ʿalā nafsika, wa-al-ʾishfāqi min sūʾi al-khātimati li-ʿamalika, wa-law khutima laka wa-lahu bi-ʾaʿmāli ʾahli al-nāri fa-dakhaltumā jamīʿan al-nāra mā kāna laka fī al-khawfi ʿalayhi rāḥatun wa-lā faraḥun, fa-al-ghammu li-nafsika wa-al-ḥadharu ʿalayhā ʾawlā bika fī al-dunyā wa-al-ʾākhirati, li-ʾannahu law kānat bika qurḥatun taḍribu ʿalayka, wa-bi-ghayrika ʾakilatun,

He said: Yes. You have been charged only with fearing for yourself and dreading an evil conclusion to your deeds. If both your life and his ended with the deeds of the people of the Fire, and you both entered the Fire, fearing for him would bring you neither relief nor joy. Concern for yourself and caution on your own behalf are more fitting for you in this world and the hereafter. For if you had a throbbing sore, and someone else had a flesh-consuming disease,

كُنْتَ لِمَا بِكَ مِنَ الْقُرْحَةِ أَشَدَّ غَمًّا وَهَمًّا مِنْكَ لِغَيْرِكَ.

Kunta li-mā bika mina al-qurḥati ʾashadda ghamman wa-hamman minka li-ghayrika.

you would be more distressed and worried about your own sore than about the other person.

فَمَنْ كَانَ عِنْدَكَ مَسْتُورًا أَوْ مَهْتُوكًا بِدُونِ مَا عِنْدَكَ بِهِ، فَقَدْ تَبَيَّنَ لَكَ أَنَّهُ خَيْرٌ مِنْكَ، وَمَنْ كَانَ عِنْدَكَ مَهْتُوكًا بِأَعْظَمَ مِمَّا عِنْدَكَ بِهِ، فَفِي مَا عِنْدَكَ شُغْلٌ عَنِ الْفَرَاغِ لِحُقْرِيَّتِهِ وَازْدِرَائِهِ وَالْخَوْفِ عَلَيْهِ، وَخَوْفُ سُوءِ الْخَاتِمَةِ عَلَى نَفْسِكَ أَوْلَى أَنْ يَغْلِبَ عَلَى قَلْبِكَ، لِأَنَّ الْبَلَاءَ إِلَيْكَ يَصِلُ إِنْ لَمْ يَرْضَ اللَّهُ عَزَّ وَجَلَّ عَنْكَ، وَلَعَلَّكَ أَعْلَمُ مِنْهُ،

Fa-man kāna ʿindaka mastūran ʾaw mahtūkan bi-dūni mā ʿindaka bihi, fa-qad tabayyana laka ʾannahu khayrun minka, wa-man kāna ʿindaka mahtūkan bi-ʾaʿẓama mimmā ʿindaka bihi, fa-fī mā ʿindaka shughlun ʿani al-farāghi li-ḥuqriyyatihi wa-izdirāʾihi wa-al-khawfi ʿalayhi, wa-khawfu sūʾi al-khātimati ʿalā nafsika ʾawlā ʾan yaghliba ʿalā qalbika, li-ʾanna al-balāʾa ʾilayka yaṣilu ʾin lam yarḍa Allāhu ʿazza wa-jalla ʿanka, wa-laʿallaka ʾaʿlamu minhu,

If someone's faults are concealed from you, or he is exposed in fewer faults than those you bear, it has become clear to you that he is better than you. If he is exposed in graver faults than those you bear, what you yourself bear is enough to occupy you without having time to disparage and despise him or fear for him. Fear of a bad ending for yourself has a greater claim to dominate your heart, because the affliction will reach you if God, mighty and majestic, is not pleased with you. Perhaps you are more knowledgeable than him,

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فَالْحُجَّةُ عَلَيْكَ أَعْظَمُ، وَعَلَى أَيِّ حَالٍ عِنْدَكَ مِنَ الذُّنُوبِ فِي الدِّينِ مِنَ الْكِبْرِ وَالْعُجْبِ وَالرِّيَاءِ وَالْحَسَدِ فِي الدِّينِ مَا لَيْسَ عِنْدَهُ.

Fa-al-ḥujjatu ʿalayka ʾaʿẓamu, wa-ʿalā ʾayyi ḥālin ʿindaka mina al-dhunūbi fī al-dīni mina al-kibri wa-al-ʿujbi wa-al-riyāʾi wa-al-ḥasadi fī al-dīni mā laysa ʿindahu.

so the case against you is greater. In any event, you have sins in religion, including arrogance, self-admiration, ostentation, and envy in religious matters, that he does not have.

وَقَدْ رُوِىَ عَنْ وَهْبِ بْنِ مُنَبِّهٍ مَا يُبَيِّنُ هَذَا، أَنَّهُ قَالَ: مَا تَمَّ عَقْلُ امْرِئٍ حَتَّى يَكُونَ فِيهِ عَشْرُ خِصَالٍ، فَعَدَّ تِسْعَ خِصَالٍ حَتَّى بَلَغَ الْعَاشِرَةَ، فَقَالَ:

Wa-qad ruwiya ʿan Wahbi bni Munabbihin mā yubayyinu hādhā, ʾannahu qāla: Mā tamma ʿaqlu imriʾin ḥattā yakūna fīhi ʿashru khiṣālin, fa-ʿadda tisʿa khiṣālin ḥattā balagha al-ʿāshirata, fa-qāla:

Something that clarifies this is related from Wahb ibn Munabbih. He said: “A person's understanding is not complete until he possesses ten qualities.” He listed nine qualities, then reached the tenth and said:

وَالْعَاشِرَةُ، وَمَا الْعَاشِرَةُ؟! هِيَ الَّتِي سَادَ بِهَا مَجْدُهُ، وَعَلَا بِهَا ذِكْرُهُ، إِنَّهُ يَرَى النَّاسَ كُلَّهُمْ خَيْرًا مِنْهُ، وَأَنَّهُ شَرُّهُمْ حَالًا.

Wa-al-ʿāshiratu, wa-mā al-ʿāshiratu?! Hiya allatī sāda bihā majduhu, wa-ʿalā bihā dhikruhu, ʾinnahu yarā al-nāsa kullahum khayran minhu, wa-ʾannahu sharruhum ḥālan.

“And the tenth, what is the tenth! It is the quality through which his glory takes preeminence and his renown rises: he considers all people better than himself, and himself the worst of them in condition.”

فَقَالَ: يَرَى، وَلَمْ يَقْطَعْ، ثُمَّ فَسَّرَ ذَلِكَ فَقَالَ: وَإِنَّمَا النَّاسُ عِنْدَهُ فِرْقَتَانِ أَوْ رَجُلَانِ، فَفِرْقَةٌ هِيَ أَفْضَلُ مِنْهُ وَأَرْفَعُ، وَفِرْقَةٌ هِيَ شَرٌّ مِنْهُ وَأَدْنَى، فَهُوَ يَتَوَاضَعُ لِلْفِرْقَتَيْنِ جَمِيعًا بِقَلْبِهِ، إِنْ رَأَى مَنْ هُوَ خَيْرٌ مِنْهُ شَكَرَهُ وَتَمَنَّى أَنْ يَلْحَقَ بِهِ، وَإِنْ رَأَى مَنْ هُوَ شَرٌّ مِنْهُ قَالَ: لَعَلَّ هَذَا يَنْجُو وَأَهْلِكُ أَنَا.

Fa-qāla: Yarā, wa-lam yaqṭaʿ, thumma fassara dhālika fa-qāla: Wa-ʾinnamā al-nāsu ʿindahu firqatāni ʾaw rajulāni, fa-firqatun hiya ʾafḍalu minhu wa-ʾarfaʿu, wa-firqatun hiya sharrun minhu wa-ʾadnā, fa-huwa yatawāḍaʿu li-al-firqatayni jamīʿan bi-qalbihi, ʾin raʾā man huwa khayrun minhu shakarahu wa-tamannā ʾan yalḥaqa bihi, wa-ʾin raʾā man huwa sharrun minhu qāla: Laʿalla hādhā yanjū wa-ʾahliku ʾanā.

He said “considers,” without making a categorical judgment. Then he explained this, saying: “In his estimation, people are only two groups, or two kinds of person: one group is better and higher than him, and one is worse and lower. He humbles himself in his heart before both groups. If he sees someone better than him, he appreciates him and wishes to catch up with him. If he sees someone worse than him, he says: ‘Perhaps this person will be saved while I perish.’”

أَفَلَا تَرَاهُ خَائِفًا مِنَ الْعَاقِبَةِ؟

ʾA-fa-lā tarāhu khāʾifan mina al-ʿāqibati?

Do you not see that he fears the outcome?

ثُمَّ قَالَ: وَلَعَلَّ بِرَّ هَذَا بَاطِنٌ، فَذَلِكَ خَيْرٌ لَهُ.

Thumma qāla: Wa-laʿalla birra hādhā bāṭinun, fa-dhālika khayrun lahu.

Then he said: “Perhaps this person's righteousness is hidden, and that is better for him.”

لَا يَدْرِى لَعَلَّ عِنْدَهُ خُلُقًا كَرِيمًا فِيمَا بَيْنَهُ وَبَيْنَ رَبِّهِ جَلَّ وَعَلَا، يَشْكُرُهُ لَهُ، فَيَرْحَمُهُ بِهِ، فَيَتُوبُ عَلَيْهِ، وَيَخْتِمُ لَهُ بِأَحْسَنِ الْأَعْمَالِ.

Lā yadrī laʿalla ʿindahu khuluqan karīman fī-mā baynahu wa-bayna rabbihi jalla wa-ʿalā, yashkuruhu lahu, fa-yarḥamuhu bihi, fa-yatūbu ʿalayhi, wa-yakhtimu lahu bi-ʾaḥsani al-ʾaʿmāli.

He does not know: perhaps that person possesses a noble quality between himself and his Lord, majestic and exalted, which He appreciates in him, showing him mercy for it, turning toward him in forgiveness, and bringing his life to an end with the best deeds.

ثُمَّ قَالَ: وَبِرِّى أَنَا ظَاهِرٌ فَذَلِكَ شَرٌّ لِي.

Thumma qāla: Wa-birrī ʾanā ẓāhirun fa-dhālika sharrun lī.

Then he said: “My own righteousness is visible, and that is worse for me.”

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فَلَا يَأْمَنُ أَلَّا يَكُونَ سَلِمَ فِيمَا أَظْهَرَ مِنَ الطَّاعَةِ أَنْ يَكُونَ قَدْ دَخَلَهَا مِنَ الْآفَاتِ مَا يُحْبِطُهَا.

Fa-lā yaʾmanu ʾallā yakūna salima fī-mā ʾaẓhara mina al-ṭāʿati ʾan yakūna qad dakhalahā mina al-ʾāfāti mā yuḥbiṭuhā.

He therefore cannot feel safe that the obedience he has displayed has remained sound, without some defect having entered it that nullifies it.

ثُمَّ قَالَ: فَحِينَئِذٍ كَمُلَ الْعَقْلُ وَسَادَ أَهْلَ زَمَانِهِ.

Thumma qāla: Fa-ḥīnaʾidhin kamula al-ʿaqlu wa-sāda ʾahla zamānihi.

Then he said: “At that point his understanding is complete and he takes precedence over the people of his age.”

وَصَدَقَ، لِأَنَّهُ يَتَوَاضَعُ لَهُمَا جَمِيعًا بِقَلْبِهِ، مُقِرًّا مُعْتَرِفًا أَنَّ مَنْ لَمْ يَبْدُ مِنْهُ أَعْظَمُ مِمَّا يَعْرِفُ مِنْ نَفْسِهِ، فَهُوَ خَائِفٌ عَلَى نَفْسِهِ الْهَلَاكَ وَأَنْ يُخْتَمَ لَهُ بِشَرٍّ مِنْ عَمَلِهِ، أَوْ لَعَلَّهُ لَمْ يُتَقَبَّلْ لَهُ حَسَنَةٌ، وَأَنَّهُ عِنْدَ اللَّهِ عَزَّ وَجَلَّ شَرٌّ مِنْهُ مِمَّا سَلَفَ مِنْ ذُنُوبِهِ، وَلَعَلَّهُ يُخْتَمُ لَهُ بِشَرِّ الْأَعْمَالِ، فَهُوَ مُتَوَاضِعٌ لِلْفَرِيقَيْنِ جَمِيعًا،

Wa-ṣadaqa, li-ʾannahu yatawāḍaʿu lahumā jamīʿan bi-qalbihi, muqirran muʿtarifan ʾanna man lam yabdu minhu ʾaʿẓamu mimmā yaʿrifu min nafsihi, fa-huwa khāʾifun ʿalā nafsihi al-halāka wa-ʾan yukhtama lahu bi-sharrin min ʿamalihi, ʾaw laʿallahu lam yutaqabbal lahu ḥasanatun, wa-ʾannahu ʿinda Allāhi ʿazza wa-jalla sharrun minhu mimmā salafa min dhunūbihi, wa-laʿallahu yukhtamu lahu bi-sharri al-ʾaʿmāli, fa-huwa mutawāḍiʿun li-al-farīqayni jamīʿan,

He spoke the truth, because he humbles himself in his heart before both, acknowledging and recognizing, regarding someone who has not displayed worse than what he knows of himself, that he himself fears destruction and that his life may end with evil among his deeds. Or perhaps no good deed of his has been accepted, and before God, mighty and majestic, he is worse than the other because of his past sins; perhaps his life will end with the worst deeds. He is thus humble before both groups,

غَيْرَ مُتَكَبِّرٍ عَلَى وَاحِدٍ مِنْهُمَا، غَيْرَ تَارِكٍ لِلْغَضَبِ لِلَّهِ عَزَّ وَجَلَّ وَالْمُجَانَبَةِ لِمَنْ أُمِرَ بِمُجَانَبَتِهِ وَالْغَضَبِ عَلَيْهِ، إِذْ لَمْ يَنْسَ الْخَوْفَ عَلَى نَفْسِهِ، خَائِفٌ أَنَّ الْعَذَابَ وَاصِلٌ إِلَيْهِ، وَلَعَلَّهُ شَرُّ مَنْ يَرَى وَسَيَنْجُو وَيُخْتَمُ لَهُ بِخَيْرِ الْأَعْمَالِ.

Ghayra mutakabbirin ʿalā wāḥidin minhumā, ghayra tārikin li-al-ghaḍabi li-llāhi ʿazza wa-jalla wa-al-mujānabati li-man ʾumira bi-mujānabatihi wa-al-ghaḍabi ʿalayhi, ʾidh lam yansa al-khawfa ʿalā nafsihi, khāʾifun ʾanna al-ʿadhāba wāṣilun ʾilayhi, wa-laʿallahu sharru man yarā wa-sa-yanjū wa-yukhtamu lahu bi-khayri al-ʾaʿmāli.

not arrogant toward either, and not abandoning anger for God's sake, mighty and majestic, or keeping apart from those he has been commanded to avoid and be angry with, since he has not forgotten fear for himself. He fears that punishment will reach him, and perhaps the other is the worst person he sees, yet will be saved and his life will end with the best deeds.

أَلَا تَرَى إِلَى حَدِيثِ: أَنَّ عَابِدًا كَانَ يَتَعَبَّدُ فِي جَبَلٍ، فَأُتِىَ فِي النَّوْمِ فَقِيلَ لَهُ:

ʾA-lā tarā ʾilā ḥadīthi: ʾAnna ʿābidan kāna yataʿabbadu fī jabalin, fa-ʾutiya fī al-nawmi fa-qīla lahu:

Do you not consider the report that a worshipper was devoting himself to worship on a mountain, when he was visited in a dream and told:

ائْتِ فُلَانًا الْإِسْكَافَ فَاسْأَلْهُ أَنْ يَدْعُوَ لَكَ، فَأَتَاهُ فَسَأَلَهُ عَنْ عَمَلِهِ، فَأَخْبَرَهُ أَنَّهُ يَصُومُ النَّهَارَ، وَيَتَكَسَّبُ، فَيَتَصَدَّقُ بِبَعْضِهِ، وَيُطْعِمُ عِيَالَهُ بِبَعْضِهِ، فَرَجَعَ وَهُوَ يَقُولُ: إِنَّ هَذَا لَحَسَنٌ، فَأَمَّا كَالتَّفَرُّغِ لِطَاعَةِ اللَّهِ عَزَّ وَجَلَّ فَلَا. فَأُتِىَ فِي النَّوْمِ فَقِيلَ لَهُ: ائْتِ الْإِسْكَافَ، فَاسْأَلْهُ، فَقُلْ لَهُ: مَا هَذَا الصُّفَارُ فِي وَجْهِكَ؟

Iʾti fulānan al-ʾiskāfa fa-isʾalhu ʾan yadʿuwa laka, fa-ʾatāhu fa-saʾalahu ʿan ʿamalihi, fa-ʾakhbarahu ʾannahu yaṣūmu al-nahāra, wa-yatakassabu, fa-yataṣaddaqu bi-baʿḍihi, wa-yuṭʿimu ʿiyālahu bi-baʿḍihi, fa-rajaʿa wa-huwa yaqūlu: ʾInna hādhā la-ḥasanun, fa-ʾammā ka-al-tafarrughi li-ṭāʿati Allāhi ʿazza wa-jalla fa-lā. Fa-ʾutiya fī al-nawmi fa-qīla lahu: Iʾti al-ʾiskāfa, fa-isʾalhu, fa-qul lahu: Mā hādhā al-ṣufāru fī wajhika?

“Go to so-and-so the cobbler and ask him to pray for you.” He went to him and asked him about his deeds. The cobbler told him that he fasted during the day and earned a living, giving some of his earnings in charity and feeding his dependents with some. He returned, saying: “This is certainly good, but it is not like devoting oneself entirely to obeying God, mighty and majestic.” He was visited again in a dream and told: “Go to the cobbler and ask him; say to him: ‘What is this pallor in your face?’”

فَأَتَاهُ فَسَأَلَهُ، فَقَالَ لَهُ الْإِسْكَافُ: مَا رُفِعَ لِي أَحَدٌ مِنَ النَّاسِ إِلَّا ظَنَنْتُ أَنَّهُ سَيَنْجُو وَأَهْلِكُ أَنَا، فَقَالَ لَهُ الْعَابِدُ: بِهَذِهِ نَجَوْتَ.

Fa-ʾatāhu fa-saʾalahu, fa-qāla lahu al-ʾiskāfu: Mā rufiʿa lī ʾaḥadun mina al-nāsi ʾillā ẓanantu ʾannahu sa-yanjū wa-ʾahliku ʾanā, fa-qāla lahu al-ʿābidu: Bi-hādhihi najawta.

He went to him and asked. The cobbler said to him: “No person has ever come into my view without my thinking that he will be saved while I perish.” The worshipper said to him: “Through this you have attained salvation.”

Source page 535

وَبِهَذَا وَصَفَهُمُ اللَّهُ عَزَّ وَجَلَّ، فَقَالَ: يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ وَقَالَ تَعَالَى: إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ.

Wa-bi-hādhā waṣafahumu Allāhu ʿazza wa-jalla, fa-qāla: Yuʾtūna mā ʾātaw wa-qulūbuhum wajilatun ʾannahum ʾilā rabbihim rājiʿūna wa-qāla taʿālā: ʾInna alladhīna hum min khashyati rabbihim mushfiqūna.

This is how God, mighty and majestic, described them, saying: “They give what they give while their hearts tremble because they will return to their Lord.” And He, exalted is He, said: “Indeed, those who are apprehensive out of fear of their Lord.”

وَلَمْ يَصِفْهُمْ بِالْإِشْفَاقِ وَالْخَوْفِ عَلَى غَيْرِهِمْ. وَهَلْ يَبْلُغُ أَحَدٌ مِنَ الْبَرَاءَةِ مِنَ الذُّنُوبِ، وَدَوَامِ الدُّءُوبِ وَالِاجْتِهَادِ بِغَيْرِ فَتْرَةٍ وَلَا سَآمَةٍ مَا بَلَغَتِ الْمَلَائِكَةُ؟

Wa-lam yaṣifhum bi-al-ʾishfāqi wa-al-khawfi ʿalā ghayrihim. Wa-hal yablughu ʾaḥadun mina al-barāʾati mina al-dhunūbi, wa-dawāmi al-duʾūbi wa-al-ijtihādi bi-ghayri fatratin wa-lā saʾāmatin mā balaghati al-malāʾikatu?

He did not describe them as apprehensive and fearful for others. Can anyone attain the angels' degree of freedom from sins and unceasing diligence and effort, without flagging or weariness?

وَقَدْ أَخْبَرَنَا اللَّهُ عَنْهُمْ أَنَّهُمْ يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ، وَأَنَّهُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ.

Wa-qad ʾakhbaranā Allāhu ʿanhum ʾannahum yusabbiḥūna al-layla wa-al-nahāra lā yafturūna, wa-ʾannahum min khashyati rabbihim mushfiqūna.

God has told us about them that they glorify Him night and day without flagging, and that they are apprehensive out of fear of their Lord.

فَمَتَى زَايَلَ الْإِشْفَاقُ وَالْوَجَلُ قَلْبَكَ وَنَظَرْتَ إِلَى غَيْرِكَ بِالِازْدِرَاءِ، وَالْحُقْرِيَّةِ وَالْأَنَفَةِ مِنْهُ، وَأَنَّكَ خَيْرٌ مِنْهُ، مِنْ غَيْرِ حَذَرٍ وَلَا خَوْفٍ لِسُوءِ الْعَاقِبَةِ، وَسَابِقِ الْعِلْمِ، أَوْ رَدَدْتَ عَلَيْهِ حَقًّا أَنَفًا أَنْ تَقْبَلَ مِنْهُ، أَوْ مَنَعْتَهُ حَقًّا يَجِبُ لَهُ عَلَيْكَ، كَصِلَةِ رَحِمٍ وَغَيْرِهِ، أَنَفًا أَنْ تَأْتِيَهُ أَوْ تَعْلَمَ أَنَّهُ لَكَ قَرِيبٌ، ازْدِرَاءً بِهِ وَأَنَفًا مِنْهُ،

Fa-matā zāyala al-ʾishfāqu wa-al-wajalu qalbaka wa-naẓarta ʾilā ghayrika bi-al-izdirāʾi, wa-al-ḥuqriyyati wa-al-ʾanafati minhu, wa-ʾannaka khayrun minhu, min ghayri ḥadharin wa-lā khawfin li-sūʾi al-ʿāqibati, wa-sābiqi al-ʿilmi, ʾaw radadta ʿalayhi ḥaqqan ʾanafan ʾan taqbala minhu, ʾaw manaʿtahu ḥaqqan yajibu lahu ʿalayka, ka-ṣilati raḥimin wa-ghayrihi, ʾanafan ʾan taʾtiyahu ʾaw taʿlama ʾannahu laka qarībun, izdirāʾan bihi wa-ʾanafan minhu,

Whenever apprehension and trembling leave your heart and you regard someone else with contempt, disparagement, and disdain, considering yourself better than him without caution or fear of a bad outcome and the prior knowledge; or whenever you reject a truth he offers because you disdain accepting it from him, or deny him a right he holds against you, such as maintaining kinship ties or anything else, disdaining to visit him or to acknowledge that he is your relative, out of contempt and disdain for him,

فَقَدْ تَكَبَّرْتَ عَلَيْهِ.

Fa-qad takabbarta ʿalayhi.

then you have been arrogant toward him.

وَمَتَى ذَكَرْتَ نِعْمَةَ اللَّهِ عَزَّ وَجَلَّ، الَّتِي عَصَمَكَ بِهَا مِمَّا أَتَى غَيْرُكَ مِنَ الذُّنُوبِ، وَأَنْتَ غَيْرُ تَارِكٍ لِلْوَجَلِ وَالْإِشْفَاقِ، خَائِفٌ عَلَى نَفْسِكَ، لَا تَقْطَعُ لَكَ بِالنَّجَاةِ وَعَلَيْهِ بِالْهَلَاكِ، وَأَنْتَ مَعَ ذَلِكَ غَضْبَانُ لِلَّهِ عَزَّ وَجَلَّ، مُجَانِبٌ لَهُ، فَقَدْ نَجَوْتَ مِنَ الْكِبْرِ، وَقُمْتَ بِمَا أُمِرْتَ فِيهِ، وَلَمْ تَنْسَ النِّعْمَةَ عَلَيْكَ.

Wa-matā dhakarta niʿmata Allāhi ʿazza wa-jalla, allatī ʿaṣamaka bihā mimmā ʾatā ghayruka mina al-dhunūbi, wa-ʾanta ghayru tārikin li-al-wajali wa-al-ʾishfāqi, khāʾifun ʿalā nafsika, lā taqṭaʿu laka bi-al-najāti wa-ʿalayhi bi-al-halāki, wa-ʾanta maʿa dhālika ghaḍbānu li-llāhi ʿazza wa-jalla, mujānibun lahu, fa-qad najawta mina al-kibri, wa-qumta bi-mā ʾumirta fīhi, wa-lam tansa al-niʿmata ʿalayka.

Whenever you recall God's blessing, mighty and majestic, by which He protected you from sins that another committed, while not abandoning trembling and apprehension, fearing for yourself and not declaring your salvation and his destruction certain, and while also being angry for God's sake, mighty and majestic, and keeping apart from him, you have escaped arrogance, fulfilled what you were commanded regarding him, and not forgotten the blessing upon you.

Source page 536

وَلَكِنْ أَخَافُ عَلَيْكَ أَنْ تُخْدَعَ بِذِكْرِ النِّعْمَةِ، فَتَنْظُرَ إِلَيْهِ وَأَنْتَ لَا تَكَادُ تَشُكُّ أَنَّكَ النَّاجِي وَهُوَ الْهَالِكُ، وَإِنْ جَلَسَ إِلَيْكَ أَوْ قَارَبَكَ فِي مَوْضِعٍ جَانَبْتَهُ، تُرِيدُ النَّزَاهَةَ وَالْغَضَبَ لِلَّهِ عَزَّ وَجَلَّ، وَأَنْتَ مَعَ ذَلِكَ مُعَظِّمٌ لِنَفْسِكَ، تَأْنَفُ مِنْ مِثْلِهِ أَنْ يُقَارِبَ مِثْلَكَ، وَأَنَّكَ خَيْرٌ مِنْهُ، لَا تَذْكُرُ الْخَوْفَ عَلَى نَفْسِكَ،

Wa-lākin ʾakhāfu ʿalayka ʾan tukhdaʿa bi-dhikri al-niʿmati, fa-tanẓura ʾilayhi wa-ʾanta lā takādu tashukku ʾannaka al-nājī wa-huwa al-hāliku, wa-ʾin jalasa ʾilayka ʾaw qārabaka fī mawḍiʿin jānabtahu, turīdu al-nazāhata wa-al-ghaḍaba li-llāhi ʿazza wa-jalla, wa-ʾanta maʿa dhālika muʿaẓẓimun li-nafsika, taʾnafu min mithlihi ʾan yuqāriba mithlaka, wa-ʾannaka khayrun minhu, lā tadhkuru al-khawfa ʿalā nafsika,

But I fear that remembrance of the blessing may deceive you, so that you look at him with scarcely any doubt that you will be saved and he will perish. If he sits beside you or comes near you somewhere, you keep apart from him, intending moral purity and anger for God's sake, mighty and majestic, while also exalting yourself, disdaining that someone like him should approach someone like you, and considering yourself better than him. You do not remember fear for yourself,

كَأَنَّكَ لَا تَشُكُّ أَنَّهُ مَغْضُوبٌ عَلَيْهِ وَأَنَّكَ مَرْضِىٌّ عَنْكَ، نَاجٍ لَا مَحَالَةَ، فَتَجْمَعُ نَزَاهَةَ الدِّينِ وَكِبْرًا، فَتُخْدَعُ بِاسْمِ الْغَضَبِ لِلَّهِ عَزَّ وَجَلَّ وَالنَّزَاهَةِ، فَتَتَكَبَّرُ وَأَنْتَ لَا تَعْلَمُ.

Ka-ʾannaka lā tashukku ʾannahu maghḍūbun ʿalayhi wa-ʾannaka marḍiyyun ʿanka, nājin lā maḥālata, fa-tajmaʿu nazāhata al-dīni wa-kibran, fa-tukhdaʿu bi-ismi al-ghaḍabi li-llāhi ʿazza wa-jalla wa-al-nazāhati, fa-tatakabbaru wa-ʾanta lā taʿlamu.

as though you had no doubt that he is an object of wrath and you an object of approval, certain to be saved. You thus combine religious purity with arrogance, and are deceived by the name of anger for God's sake, mighty and majestic, and purity, becoming arrogant without knowing it.

أَلَا تَرَى إِلَى قَوْلِ عَوْنِ بْنِ عَبْدِ اللَّهِ، وَوَصَفَ الْمُؤْمِنَ فَقَالَ: «لَيْسَ دُنُوُّهُ خُدْعَةً وَلَا خِلَابَةً، وَلَكِنْ دُنُوُّهُ لِيَغْنَمَ، وَلَا نَأْيُهُ عَمَّنْ نَأَى عَنْهُ كِبْرًا، وَلَكِنْ نَزَاهَةً مِنْهُ لِيَسْلَمَ».

ʾA-lā tarā ʾilā qawli ʿAwni bni ʿAbdi Allāhi, wa-waṣafa al-muʾmina fa-qāla: «Laysa dunuwwuhu khudʿatan wa-lā khilābatan, wa-lākin dunuwwuhu li-yaghnama, wa-lā naʾyuhu ʿamman naʾā ʿanhu kibran, wa-lākin nazāhatan minhu li-yaslama».

Do you not consider the saying of ʿAwn ibn ʿAbd Allāh, when he described the believer: “His drawing close is neither deception nor trickery; he draws close to gain good. His distancing himself from those he avoids is not arrogance, but a concern for purity on his part, so that he may remain safe.”

فَاحْذَرِ الْعَدُوَّ أَنْ يُزَيِّنَ لَكَ الْبِرَّ لِيُلْقِيَكَ فِي الْإِثْمِ، أَوْ يَمُنَّ اللَّهُ عَزَّ وَجَلَّ عَلَيْكَ بِطَاعَتِهِ فَيَحْسُدَكَ الْعَدُوُّ عَلَيْهَا، فَيُزَيِّنَ لَكَ إِثْمًا يَخْلِطُ بِهِ الطَّاعَةَ، فَتَكُونَ حِينَئِذٍ غَيْرَ شَاكِرٍ لِمَا مَنَّ بِهِ عَلَيْكَ مِنْ طَاعَتِهِ، فَاحْذَرْ إِذَا ذَكَرْتَ النِّعْمَةَ الَّتِي فُضِّلْتَ بِهَا عَلَيْهِ أَنْ تَجْمَعَ مَعَ ذَلِكَ كِبْرًا، فَاذْكُرِ النِّعْمَةَ وَأَنْتَ مِنَ الْعَوَاقِبِ مُشْفِقٌ وَجِلٌ،

Fa-iḥdhari al-ʿaduwwa ʾan yuzayyina laka al-birra li-yulqiyaka fī al-ʾithmi, ʾaw yamunna Allāhu ʿazza wa-jalla ʿalayka bi-ṭāʿatihi fa-yaḥsudaka al-ʿaduwwu ʿalayhā, fa-yuzayyina laka ʾithman yakhliṭu bihi al-ṭāʿata, fa-takūna ḥīnaʾidhin ghayra shākirin li-mā manna bihi ʿalayka min ṭāʿatihi, fa-iḥdhar ʾidhā dhakarta al-niʿmata allatī fuḍḍilta bihā ʿalayhi ʾan tajmaʿa maʿa dhālika kibran, fa-udhkuri al-niʿmata wa-ʾanta mina al-ʿawāqibi mushfiqun wajilun,

Beware of the enemy making righteousness seem attractive to you in order to cast you into sin; or, when God, mighty and majestic, favors you with obedience to Him, of the enemy envying you for it and making a sin attractive to you that he mixes into that obedience. You would then be ungrateful for the obedience with which He has favored you. When you recall the blessing by which you have been favored over the other person, beware of combining arrogance with it. Remember the blessing while apprehensive and trembling about the outcomes,

وَلِنَفْسِكَ بِمَا خَالَفْتَ مَوْلَاكَ مُسْتَصْغِرٌ مُبْغِضٌ مَاقِتٌ.

Wa-li-nafsika bi-mā khālafta mawlāka mustaṣghirun mubghiḍun māqitun.

regarding your own self as insignificant, hating and detesting it for the ways you have disobeyed your Master.

Source page 537

بَابٌ فِي بَيَانِ الْكِبْرِ عَلَى أَهْلِ الْبِدَعِ وَغَيْرِهِمْ مِنْ أَهْلِ الْكُفْرِ وَالشِّرْكِ

Bābun fī bayāni al-kibri ʿalā ʾahli al-bidaʿi wa-ghayrihim min ʾahli al-kufri wa-al-shirki

Chapter explaining arrogance toward adherents of religious innovations and others among the people of unbelief and association of partners with God

قُلْتُ: قَدْ تَبَيَّنَ لِي كَيْفَ أُجَانِبُ الْكِبْرَ فِي أَهْلِ الْمَعَاصِي مِنَ الْمُسْلِمِينَ، فَأَخْبِرْنِي عَنْ أَهْلِ الْبِدَعِ الَّذِينَ يَتَدَيَّنُونَ بِغَيْرِ السُّنَّةِ، وَيُضِلُّونَ الْعِبَادَ عَنِ اللَّهِ عَزَّ وَجَلَّ، أَعْدَاءً لِسُنَنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، هِمَّتُهُمْ إِطْفَاءُ نُورِهَا وَإِحْيَاءُ الضَّلَالَةِ، وَمَذَلَّةُ أَهْلِ الْحَقِّ وَإِعْزَازُ أَهْلِ الِافْتِرَاءِ وَالْكَذِبِ، بِالتَّأْوِيلِ عَلَى اللَّهِ عَزَّ وَجَلَّ وَعَلَى رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

Qultu: Qad tabayyana lī kayfa ʾujānibu al-kibra fī ʾahli al-maʿāṣī mina al-muslimīna, fa-ʾakhbirnī ʿan ʾahli al-bidaʿi alladhīna yatadayyanūna bi-ghayri al-sunnati, wa-yuḍillūna al-ʿibāda ʿani Allāhi ʿazza wa-jalla, ʾaʿdāʾan li-sunani rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama, himmatuhum ʾiṭfāʾu nūrihā wa-ʾiḥyāʾu al-ḍalālati, wa-madhallatu ʾahli al-ḥaqqi wa-ʾiʿzāzu ʾahli al-iftirāʾi wa-al-kadhibi, bi-al-taʾwīli ʿalā Allāhi ʿazza wa-jalla wa-ʿalā rasūlihi ṣallā Allāhu ʿalayhi wa-sallama.

I said: It has become clear to me how to avoid arrogance toward Muslims who commit sins. Tell me, then, about adherents of religious innovations who practice a religion contrary to the Sunna and lead people away from God, mighty and majestic, as enemies of the practices of God's Messenger, may God bless him and grant him peace. Their concern is to extinguish their light, revive error, humiliate the people of truth, and exalt the people of fabrication and falsehood, through interpretations imposed upon God, mighty and majestic, and His Messenger, may God bless him and grant him peace.

قَالَ: إِنَّ أَهْلَ الْبِدَعِ يَجِبُ عَلَيْكَ الْبُغْضُ لَهُمْ وَالْمُجَانَبَةُ، إِلَّا مَنْ وَجَبَ لَهُ عَلَيْكَ حَقٌّ تُؤَدِّيهِ إِلَيْهِ، فَتُؤَدِّيهِ إِلَيْهِ وَقَلْبُكَ لَهُ مُبْغِضٌ وَمِنْهُ نَافِرٌ، كَائِنٌ مَنْ كَانَ إِلَّا أَنَّ قَلْبَكَ لَا يَنْسَى مَا فِي رَقَبَتِكَ مِنَ الذُّنُوبِ وَمَا تَقَدَّمَ فِيكَ مِنْ عِلْمِ عَلَّامِ الْغُيُوبِ، بِالشَّقَاءِ أَوِ السَّعَادَةِ أَوْ سُوءِ الْخَاتِمَةِ،

Qāla: ʾInna ʾahla al-bidaʿi yajibu ʿalayka al-bughḍu lahum wa-al-mujānabatu, ʾillā man wajaba lahu ʿalayka ḥaqqun tuʾaddīhi ʾilayhi, fa-tuʾaddīhi ʾilayhi wa-qalbuka lahu mubghiḍun wa-minhu nāfirun, kāʾinun man kāna ʾillā ʾanna qalbaka lā yansā mā fī raqabatika mina al-dhunūbi wa-mā taqaddama fīka min ʿilmi ʿallāmi al-ghuyūbi, bi-al-shaqāʾi ʾawi al-saʿādati ʾaw sūʾi al-khātimati,

He said: You must hate adherents of religious innovations and keep apart from them, except someone to whom you owe a right that you must render. You render it to him while your heart hates him and recoils from him, whoever he may be. Yet your heart must not forget the sins that hang upon your neck, or the prior knowledge concerning you of the Knower of all hidden things, whether it concerns wretchedness, happiness, or a bad ending,

وَتَعْلَمُ مَعَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ فَضَّلَكَ عَلَيْهِمْ، بِمَا عَصَمَكَ مِنْهُ، مِنَ التَّدَيُّنِ بِأَدْيَانِهِمْ، غَيْرَ غَافِلٍ حَتَّى تَقْطَعَ أَنَّكَ خَيْرٌ مِنْهُمْ فِي الْآخِرَةِ، تَرَى أَنَّكَ نَاجٍ وَهُمْ هَالِكُونَ، قَدْ غَيَّبَ اللَّهُ عَزَّ وَجَلَّ عَنْكَ الْعِلْمَ فِيكَ وَفِيهِمْ، لَا يَدْرِى أَحَدٌ مِنْهُمْ عَلَى أَىِّ حَالٍ يَمُوتُ، وَعَلَى أَىِّ حَالٍ تَمُوتُ،

Wa-taʿlamu maʿa dhālika ʾanna Allāha ʿazza wa-jalla qad faḍḍalaka ʿalayhim, bi-mā ʿaṣamaka minhu, mina al-tadayyuni bi-ʾadyānihim, ghayra ghāfilin ḥattā taqṭaʿa ʾannaka khayrun minhum fī al-ʾākhirati, tarā ʾannaka nājin wa-hum hālikūna, qad ghayyaba Allāhu ʿazza wa-jalla ʿanka al-ʿilma fīka wa-fīhim, lā yadrī ʾaḥadun minhum ʿalā ʾayyi ḥālin yamūtu, wa-ʿalā ʾayyi ḥālin tamūtu,

while you also know that God, mighty and majestic, has favored you over them by protecting you from practicing their religions. Do not become so heedless that you declare yourself better than them in the hereafter, imagining that you will be saved and they will perish. God, mighty and majestic, has concealed from you knowledge concerning yourself and them. None of them knows in what condition he will die or in what condition you will die,

وَلَعَلَّهُ أَنْ لَا يُغْفَرَ لَكَ وَلَا لَهُ فَتَدْخُلَا النَّارَ جَمِيعًا، فَإِذَا كَانَ عَاقِبَةُ أَمْرِكَ دُخُولَ النَّارِ فَعِنْدَكَ شُغْلٌ عَنِ اسْتِصْغَارِهِ وَالظَّنِّ فِي نَفْسِكَ أَنَّكَ خَيْرٌ مِنْهُ.

Wa-laʿallahu ʾan lā yughfara laka wa-lā lahu fa-tadkhulā al-nāra jamīʿan, fa-ʾidhā kāna ʿāqibatu ʾamrika dukhūla al-nāri fa-ʿindaka shughlun ʿani istiṣghārihi wa-al-ẓanni fī nafsika ʾannaka khayrun minhu.

and perhaps neither you nor he will be forgiven, so that you both enter the Fire. If the outcome of your affair is entry into the Fire, you have enough to occupy you without belittling him and thinking within yourself that you are better than him.

فَإِذَا دِنْتَ اللَّهَ عَزَّ وَجَلَّ بِبُغْضِهِ وَخَالَفْتَهُ، وَعَلِمْتَ مَا مَنَّ بِهِ عَلَيْكَ مِمَّا عَصَمَكَ مِمَّا يَدِينُ بِهِ، وَلَمْ يَغْفُلْ قَلْبُكَ حَتَّى يَغْلِبَ عَلَيْكَ أَنَّكَ نَاجٍ وَهُوَ هَالِكٌ، فَقَدْ نَجَوْتَ مِنَ الْكِبْرِ.

Fa-ʾidhā dinta Allāha ʿazza wa-jalla bi-bughḍihi wa-khālaftahu, wa-ʿalimta mā manna bihi ʿalayka mimmā ʿaṣamaka mimmā yadīnu bihi, wa-lam yaghful qalbuka ḥattā yaghliba ʿalayka ʾannaka nājin wa-huwa hālikun, fa-qad najawta mina al-kibri.

If you serve God, mighty and majestic, by hating him and opposing him, and recognize His favor upon you in protecting you from what that person professes, while your heart does not grow so heedless that the conviction of your salvation and his destruction predominates in you, then you have escaped arrogance.

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وَإِنْ غَلَبَ عَلَى قَلْبِكَ أَنَّكَ نَاجٍ، وَهُوَ هَالِكٌ، فَقَدْ تَكَبَّرْتَ فِي نَفْسِكَ وَاغْتَرَرْتَ بِرَبِّكَ عَزَّ وَجَلَّ.

Wa-ʾin ghalaba ʿalā qalbika ʾannaka nājin, wa-huwa hālikun, fa-qad takabbarta fī nafsika wa-ightararta bi-rabbika ʿazza wa-jalla.

If the conviction that you will be saved and he will perish dominates your heart, you have become arrogant within yourself and deceived yourself about your Lord, mighty and majestic.

فَهَذَا بَيَانُ مَا سَأَلْتَ عَنْهُ مِنَ الْكِبْرِ، وَنَفْيِهِ عَنْكَ فِي أَهْلِ الْبِدَعِ.

Fa-hādhā bayānu mā saʾalta ʿanhu mina al-kibri, wa-nafyihi ʿanka fī ʾahli al-bidaʿi.

This explains what you asked about arrogance and its removal from yourself with regard to adherents of religious innovations.

قُلْتُ: إِنَّ أَهْلَ الْبِدَعِ وَإِنْ كَانُوا ضُلَّالًا فَهُمْ مُعْتَقِدُونَ لِلتَّوْحِيدِ، وَلَكِنْ أَرَأَيْتَ مَنْ لَا شَكَّ فِيهِ أَنَّهُ عَدُوٌّ لِلَّهِ عَزَّ وَجَلَّ، كَافِرٌ بِهِ، إِنْ مَاتَ عَلَى كُفْرِهِ فَهُوَ فِي النَّارِ، لَا يَرْحَمُهُ اللَّهُ عَزَّ وَجَلَّ أَبَدًا، لَا يَمْتَنِعُ قَلْبِي مِنْ أَنْ أَعْلَمَ أَنِّى خَيْرٌ مِنْهُ، وَأَنَّهُ هَالِكٌ لَا مَحَالَةَ،

Qultu: ʾInna ʾahla al-bidaʿi wa-ʾin kānū ḍullālan fa-hum muʿtaqidūna li-al-tawḥīdi, wa-lākin ʾa-raʾayta man lā shakka fīhi ʾannahu ʿaduwwun li-llāhi ʿazza wa-jalla, kāfirun bihi, ʾin māta ʿalā kufrihi fa-huwa fī al-nāri, lā yarḥamuhu Allāhu ʿazza wa-jalla ʾabadan, lā yamtaniʿu qalbī min ʾan ʾaʿlama ʾannī khayrun minhu, wa-ʾannahu hālikun lā maḥālata,

I said: Adherents of religious innovations, although astray, still believe in God's oneness. But consider someone who is unquestionably an enemy of God, mighty and majestic, and an unbeliever in Him: if he dies in his unbelief, he will be in the Fire, and God, mighty and majestic, will never show him mercy. My heart cannot avoid knowing that I am better than him and that he is certain to perish,

وَأَنَّهُ لَيْسَ عِنْدَهُ مِنَ الْخَيْرِ مِمَّا يَرْضَى اللَّهُ عَزَّ وَجَلَّ بِهِ، أَوْ يَقْبَلُهُ مِثْقَالُ خَرْدَلَةٍ، وَأَنَّهُ لَا حَسَنَةَ لَهُ عِنْدَ اللَّهِ عَزَّ وَجَلَّ فِي الْآخِرَةِ؟

Wa-ʾannahu laysa ʿindahu mina al-khayri mimmā yarḍā Allāhu ʿazza wa-jalla bihi, ʾaw yaqbaluhu mithqālu khardalatin, wa-ʾannahu lā ḥasanata lahu ʿinda Allāhi ʿazza wa-jalla fī al-ʾākhirati?

that he possesses not even a mustard seed's weight of goodness with which God, mighty and majestic, is pleased or which He accepts, and that he has no good deed to his credit before God, mighty and majestic, in the hereafter?

قَالَ: هُوَ كَمَا ذَكَرْتَ، إِلَّا أَنْ يَمُنَّ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ بِالتَّوْبَةِ، فَإِنْ مَنَّ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ بِالتَّوْبَةِ قَبْلَ الْمَوْتِ فَاللَّهُ أَحَقُّ بِالتَّفَضُّلِ عَلَيْهِ، وَإِنْ لَمْ يَمُنَّ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ بِالتَّوْبَةِ فَهُوَ الظَّالِمُ الْخَاسِرُ، فَأَمَّا الْكِبْرُ عَلَى أَحَدٍ مِنَ النَّاسِ فَلَا يَجُوزُ لَكَ.

Qāla: Huwa ka-mā dhakarta, ʾillā ʾan yamunna Allāhu ʿazza wa-jalla ʿalayhi bi-al-tawbati, fa-ʾin manna Allāhu ʿazza wa-jalla ʿalayhi bi-al-tawbati qabla al-mawti fa-Allāhu ʾaḥaqqu bi-al-tafaḍḍuli ʿalayhi, wa-ʾin lam yamunna Allāhu ʿazza wa-jalla ʿalayhi bi-al-tawbati fa-huwa al-ẓālimu al-khāsiru, fa-ʾammā al-kibru ʿalā ʾaḥadin mina al-nāsi fa-lā yajūzu laka.

He said: It is as you have said, unless God, mighty and majestic, favors him with repentance. If God, mighty and majestic, favors him with repentance before death, God is most entitled to bestow favor upon him. If God, mighty and majestic, does not favor him with repentance, he is the wrongdoer and the loser. But arrogance toward any person is not permissible for you.

وَلَكِنْ لَكَ وَلِكُلِّ مُسْلِمٍ جَائِزٌ بَلْ هُوَ فَضْلٌ وَخَيْرٌ وَقُرْبَةٌ إِلَى اللَّهِ عَزَّ وَجَلَّ أَنْ تَعْلَمَ أَنَّ اللَّهَ عَزَّ وَجَلَّ فَضَّلَكَ عَلَيْهِ، وَأَنَّهُ لَا خَيْرَ عِنْدَهُ، وَأَنَّ الْحُكْمَ عَلَيْهِ مِنَ اللَّهِ عَزَّ وَجَلَّ بِالْعَدَاوَةِ وَالْغَضَبِ، إِلَّا أَنَّكَ قَدْ غَيَّبَ اللَّهُ عَزَّ وَجَلَّ عَنْكَ عَاقِبَتَكَ وَعَاقِبَتَهُ عَلَى مَا يَمُوتُ وَعَلَى مَا تَمُوتُ، فَعَلَيْكَ وَإِنْ كُنْتَ عَارِفًا بِضَلَالَتِهِ وَكُفْرِهِ،

Wa-lākin laka wa-li-kulli muslimin jāʾizun bal huwa faḍlun wa-khayrun wa-qurbatun ʾilā Allāhi ʿazza wa-jalla ʾan taʿlama ʾanna Allāha ʿazza wa-jalla faḍḍalaka ʿalayhi, wa-ʾannahu lā khayra ʿindahu, wa-ʾanna al-ḥukma ʿalayhi mina Allāhi ʿazza wa-jalla bi-al-ʿadāwati wa-al-ghaḍabi, ʾillā ʾannaka qad ghayyaba Allāhu ʿazza wa-jalla ʿanka ʿāqibataka wa-ʿāqibatahu ʿalā mā yamūtu wa-ʿalā mā tamūtu, fa-ʿalayka wa-ʾin kunta ʿārifan bi-ḍalālatihi wa-kufrihi,

It is permissible for you and every Muslim, indeed it is a virtue, a good, and a means of drawing near to God, mighty and majestic, to know that God, mighty and majestic, has favored you over him, that there is no good in him, and that God's judgment upon him, mighty and majestic, is enmity and wrath. Yet God, mighty and majestic, has concealed from you your outcome and his: the state in which he will die and the state in which you will die. You must therefore, even while recognizing his error and unbelief,

وَأَنَّ اللَّهَ عَزَّ وَجَلَّ فَضَّلَكَ عَلَيْهِ بِأَنْ عَصَمَكَ مِنْ كُفْرِهِ وَمَنَّ عَلَيْكَ بِتَوْحِيدِهِ أَنْ تَكُونَ شَاكًّا فِي عَاقِبَةِ أَمْرِكَ، لَا تَدْرِى عَلَى أَىِّ حَالٍ تَمُوتُ، وَعَلَى أَىِّ حَالٍ يَمُوتُ هُوَ، وَأَنْ تَكُونَ خَائِفًا مِنَ الْعَوَاقِبِ الَّتِي يُخْتَمُ بِهَا الْعَمَلُ لِلْعِبَادِ، فَأَنْتَ لَا عِلْمَ لَكَ لَعَلَّهُ يَمُوتُ أَعْبَدَ أَهْلِ زَمَانِهِ، وَتَمُوتُ أَنْتَ أَكْفَرَ أَهْلِ زَمَانِكَ، فَكُنْ لِذَلِكَ مُتَخَوِّفًا.

Wa-ʾanna Allāha ʿazza wa-jalla faḍḍalaka ʿalayhi bi-ʾan ʿaṣamaka min kufrihi wa-manna ʿalayka bi-tawḥīdihi ʾan takūna shākkan fī ʿāqibati ʾamrika, lā tadrī ʿalā ʾayyi ḥālin tamūtu, wa-ʿalā ʾayyi ḥālin yamūtu huwa, wa-ʾan takūna khāʾifan mina al-ʿawāqibi allatī yukhtamu bihā al-ʿamalu li-al-ʿibādi, fa-ʾanta lā ʿilma laka laʿallahu yamūtu ʾaʿbada ʾahli zamānihi, wa-tamūtu ʾanta ʾakfara ʾahli zamānika, fa-kun li-dhālika mutakhawwifan.

and that God, mighty and majestic, has favored you over him by protecting you from his unbelief and granting you belief in His oneness, remain uncertain about your final outcome. You do not know in what condition you will die or in what condition he will die. You must fear the outcomes with which servants' deeds conclude. You have no knowledge: perhaps he will die the most devoted worshipper of his age and you the greatest unbeliever of yours. Be fearful of that.

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وَمِمَّا يَدُلُّكَ عَلَى ذَلِكَ: أَنَّ اللَّهَ عَزَّ وَجَلَّ ابْتَعَثَ نَبِيَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَفْضَلَ مَا صَلَّى عَلَى أَحَدٍ مِنْ خَلْقِهِ، فَأَجَابَهُ فِي أَوَّلِ مَا دَعَى إِلَى تَوْحِيدِهِ قَوْمٌ، وَتَأَخَّرَ عَنِ الْإِجَابَةِ آخَرُونَ، فَكَانَ مِمَّنْ أَجَابَهُ أَبُو بَكْرٍ وَعَلِىٌّ وَبِلَالٌ وَخَبَّابٌ رَحْمَةُ اللَّهِ عَلَيْهِمْ وَغَيْرُهُمْ، وَعُمَرُ وَغَيْرُهُ كُفَّارٌ،

Wa-mimmā yadulluka ʿalā dhālika: ʾAnna Allāha ʿazza wa-jalla ibtaʿatha nabiyyahu ṣallā Allāhu ʿalayhi wa-sallama ʾafḍala mā ṣallā ʿalā ʾaḥadin min khalqihi, fa-ʾajābahu fī ʾawwali mā daʿā ʾilā tawḥīdihi qawmun, wa-taʾakhkhara ʿani al-ʾijābati ʾākharūna, fa-kāna mimman ʾajābahu ʾAbū Bakrin wa-ʿAliyyun wa-Bilālun wa-Khabbābun raḥmatu Allāhi ʿalayhim wa-ghayruhum, wa-ʿUmaru wa-ghayruhu kuffārun,

One indication of this is that God, mighty and majestic, sent His Prophet, may God bless him and grant him peace with the finest blessing He has bestowed on any of His creatures. Some people responded to him when he first called them to God's oneness, while others delayed responding. Among those who responded were Abū Bakr, ʿAlī, Bilāl, Khabbāb, God's mercy be upon them, and others, while ʿUmar and others remained unbelievers.

وَقَدْ كَانَ مِمَّنْ أَسْلَمَ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِثْلُ عَمْرِو بْنِ عَنْبَسَةَ وَبِلَالٍ وَغَيْرِهِمَا، يَنْظُرُونَ إِلَى عُمَرَ، وَيَعْرِفُونَ أَنَّهُ ضَالٌّ كَافِرٌ، لَا يَدْرُونَ بِمَ يُخْتَمُ لَهُ، فَوَهَبَ اللَّهُ لَهُ الْإِسْلَامَ حَتَّى فَاقَ كُلَّ مَنْ أَسْلَمَ قَبْلَهُ إِلَّا أَبَا بَكْرٍ وَحْدَهُ، فَلَمْ يَكُونُوا يَعْلَمُونَ مَا يُكْرِمُهُ اللَّهُ عَزَّ وَجَلَّ بِهِ، وَكَانُوا مُؤْمِنِينَ وَكَانَ هُوَ كَافِرًا،

Wa-qad kāna mimman ʾaslama maʿa al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama mithlu ʿAmri bni ʿAnbasata wa-Bilālin wa-ghayrihimā, yanẓurūna ʾilā ʿUmara, wa-yaʿrifūna ʾannahu ḍāllun kāfirun, lā yadrūna bi-ma yukhtamu lahu, fa-wahaba Allāhu lahu al-ʾislāma ḥattā fāqa kulla man ʾaslama qablahu ʾillā ʾAbā Bakrin waḥdahu, fa-lam yakūnū yaʿlamūna mā yukrimuhu Allāhu ʿazza wa-jalla bihi, wa-kānū muʾminīna wa-kāna huwa kāfiran,

Among those who had embraced Islam with the Prophet, may God bless him and grant him peace, were people such as ʿAmr ibn ʿAnbasa, Bilāl, and others. They would look at ʿUmar and know that he was astray and an unbeliever, without knowing how his life would end. God bestowed Islam upon him until he surpassed everyone who had embraced Islam before him except Abū Bakr alone. They had not known with what God, mighty and majestic, would honor him. They were believers while he was an unbeliever,

ثُمَّ أَسْلَمَ فَفَضَلَهُمْ. وَكَذَلِكَ غَيْرُهُ مِمَّنْ تَقَدَّمَ إِسْلَامُهُ وَتَأَخَّرَ إِسْلَامُ آخَرَ بَعْدَهُ إِلَى عَصْرِنَا هَذَا.

Thumma ʾaslama fa-faḍalahum. Wa-kadhālika ghayruhu mimman taqaddama ʾislāmuhu wa-taʾakhkhara ʾislāmu ʾākhara baʿdahu ʾilā ʿaṣrinā hādhā.

then he embraced Islam and surpassed them. The same applies to others who embraced Islam earlier while another person's conversion came later, down to our own time.

وَقَدِ ارْتَدَّ قَوْمٌ أَسْلَمُوا عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُتِلُوا كُفَّارًا يَوْمَ الرِّدَّةِ، وَأَسْلَمَ مَنْ كَانَ كَافِرًا وَهُمْ مُؤْمِنُونَ، فَحَسُنَ إِسْلَامُهُمْ، ثُمَّ قُتِلُوا مُؤْمِنِينَ شُهَدَاءَ.

Wa-qadi irtadda qawmun ʾaslamū ʿalā ʿahdi al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama fa-qutilū kuffāran yawma al-riddati, wa-ʾaslama man kāna kāfiran wa-hum muʾminūna, fa-ḥasuna ʾislāmuhum, thumma qutilū muʾminīna shuhadāʾa.

Some people who had embraced Islam in the Prophet's time, may God bless him and grant him peace, later apostatized and were killed as unbelievers during the apostasy. Others, who had been unbelievers while those people were believers, embraced Islam, practiced it well, and were later killed as believing martyrs.

فَإِذَا كُنْتَ مُتَخَوِّفًا عَلَى نَفْسِكَ الْعَاقِبَةَ وَالْخَاتِمَةَ، لَا يَغْلِبُ عَلَى قَلْبِكَ نَجَاتُهَا أَلْبَتَّةَ، وَلَا أَنَّهُ مَيِّتٌ عَلَى كُفْرِهِ، فَقَدْ نَفَيْتَ الْكِبْرَ، وَلَمْ تَغْتَرَّ وَلَا تَأْمَنْ عَلَى نَفْسِكَ مِنَ التَّغْيِيرِ وَالزَّوَالِ اللَّذَيْنِ يُورِثَانِكَ الْعَذَابَ.

Fa-ʾidhā kunta mutakhawwifan ʿalā nafsika al-ʿāqibata wa-al-khātimata, lā yaghlibu ʿalā qalbika najātuhā ʾal-battata, wa-lā ʾannahu mayyitun ʿalā kufrihi, fa-qad nafayta al-kibra, wa-lam taghtarra wa-lā taʾman ʿalā nafsika mina al-taghyīri wa-al-zawāli alladhayni yūrithānika al-ʿadhāba.

If you fear for yourself concerning the outcome and the ending, without the conviction of your own certain salvation or of his dying in unbelief dominating your heart, then you have removed arrogance. You have not deceived yourself, and do not feel secure for yourself against the change and loss that would bring you punishment.